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rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudokˆsas\). First aorist active indicative of \eudoke“\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokaut“mata\), the sin-offering (\peri hamartias\, concerning sin).

rwp@Mark:9:50 @{Have salt in yourselves} (\echete en heautois hala\). Jesus had once called them the salt of the earth (Matthew:5:13|) and had warned them against losing the saltness of the salt. If it is \analon\, nothing can {season} (\artu“\) it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians.

rwp@Mark:12:32 @{And the scribe said} (\eipen aut“i ho grammateus\). Mark alone gives the reply of the scribe to Jesus which is a mere repetition of what Jesus had said about the first and the second commandments with the additional allusion to strkjv@1Samuel:15:22| about love as superior to whole burnt offerings. {Well} (\kal“s\). Not to be taken with "saidst" (\eipes\) as the Revised Version has it following Wycliff. Probably \kal“s\ (well) is exclamatory. "Fine, Teacher. Of a truth (\ep' alˆtheias\) didst thou say."

rwp@Matthew:5:29 @{Causeth thee to stumble} (\skandalizei se\). This is far better than the Authorized Version "_Offend thee_." _Braid Scots_ has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (\skandalon\, from \skandalˆthron\) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: _Non oculum, sed scandalizentem oculum_. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from \skandalon\. And Wyc. renders, 'if thy right eye _slander_ thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

rwp@Matthew:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz“\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satanƒ\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate“\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Iˆsous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tˆn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanthˆ\). First aorist passive indicative of \apoktein“\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satanƒs katoikei\), repeated for emphasis.

rwp@Revelation:8:3 @{Another angel} (\allos aggelos\). Not one of the seven of verse 2| and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6|. {Stood} (\estathˆ\). Ingressive first aorist passive of \histˆmi\ (intransitive), "took his place." {Over the altar} (\epi tou thusiastˆriou\). See strkjv@6:9| for the word for the burnt-offering, here apparently the altar of incense (clearly so in strkjv@Luke:1:11|; possibly also strkjv@Revelation:9:13|), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative \epi to thusiastˆrion\. {A golden censer} (\liban“ton chrusoun\). Old word for frankincense (from \libanos\, strkjv@Matthew:2:11; strkjv@Revelation:18:13|), but here alone in N.T. and for censer, as is plain by the use of \chrusoun\ (golden) with it. Cf. strkjv@1Kings:7:50|. {Much incense} (\thumiamata polla\). See strkjv@5:8| for \thumiama\ (the aromatic substance burnt, also in strkjv@18:13|), but here for the live coals on which the incense falls. {That he should add} (\hina d“sei\). Sub-final clause (subject of \edothˆ\, was given, singular because \thumiamata\ neuter plural) with \hina\ and the future active indicative of \did“mi\, to give, instead of \d“i\, the second aorist subjunctive. {Unto the prayers} (\tais proseuchais\). Dative case. In strkjv@5:18| the \thumiamata\ are the prayers. {Upon the golden altar} (\epi to thusiastˆrion to chrusoun to\). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus:30:1ff.; strkjv@Leviticus:4:17|). Note triple article here \to\ (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

rwp@Revelation:11:19 @{Was opened} (\ˆnoigˆ\). Second aorist passive indicative of \anoig“\, with augment on the preposition as in strkjv@15:5|. For the sanctuary (\naos\) of God in heaven see strkjv@3:12; strkjv@7:15; strkjv@15:5ff.; strkjv@21:22|. {Was seen} (\“phthˆ\). First aorist passive indicative of \hora“\. {The ark of his covenant} (\hˆ kib“tos tˆs diathˆkˆs autou\). The sacred ark within the second veil of the tabernacle (Hebrews:9:4|) and in the inner chamber of Solomon's temple (1Kings:8:6|) which probably perished when Nebuchadrezzar burnt the temple (2Kings:25:9; strkjv@Jeremiah:3:16|). For the symbols of majesty and power in nature here see also strkjv@6:12; strkjv@8:5; strkjv@11:13; strkjv@16:18,21|.

rwp@Revelation:14:18 @{Another angel} (\allos aggelos\). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15|. {Out from the altar} (\ek tou thusiastˆriou\). From the altar of incense where he is in charge of the fire (\exousian epi tou puros\). If it is the altar of burnt offering (6:9; strkjv@11:1|), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; strkjv@9:13; strkjv@16:7|), then of the prayers of the saints. {The sharp sickle} (\to drepanon to oxu\). Useful for vintage as for harvesting. Songs:"send forth" (\pempson\) as in verse 15|. {Gather} (\trugˆson\). First aorist active imperative of \truga“\, old verb (from \trugˆ\ dryness, ripeness), in N.T. only strkjv@Revelation:15:18f.| and strkjv@Luke:6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here only in N.T. (Genesis:40:10|). {Her grapes} (\hai staphulai autˆs\). Old word again for grapes, bunch of grapes, in N.T. only here, strkjv@Matthew:7:16; strkjv@Luke:6:44|. {Are fully ripe} (\ˆkmasan\). Old and common verb (from \akmˆ\, strkjv@Matthew:15:16|), to come to maturity, to reach its acme, here only in N.T.


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