NT-GOSPEL.filter - rwp chamber:

rwp@Acts:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\angeon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\san katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zlts\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iakbou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

rwp@Acts:4:3 @{In ward} (\eis trsin\). Probably in one of the chambers of the temple. In safe keeping (from \tre\, to guard). Old word, in the N.T. only here and strkjv@Acts:5:18; strkjv@1Corinthians:7:19|. Songs:in papyri. {Now eventide} (\hespera d\). Hence no trial could take place before the next day, a regulation violated in the case of Jesus.

rwp@Acts:12:20 @{Was highly displeased} (\n thumomachn\). Periphrastic imperfect active of \thumomache\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koitnos tou basileos\). The one over the bedchamber (\koitnos\, late word from \koit\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\itounto eirnn\). Imperfect middle of \aite\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai autn tn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

rwp@John:8:20 @{In the treasury} (\en ti gazophulakii\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulak\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup elluthei h hra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \hra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@Luke:12:3 @{In the inner chambers} (\en tois tameiois\). Old form \tamieion\, a store chamber (Luke:12:24|), secret room (Matthew:6:6; strkjv@Luke:12:3|).

rwp@Luke:12:24 @{The ravens} (\tous korakas\). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. strkjv@Matthew:6:26| has simply "the birds" (\ta peteina\). {Storechamber} (tameion). Not in strkjv@Matthew:6:26|. Means secret chamber in strkjv@Luke:12:3|. {Of how much more} (\posi mllon\). strkjv@Matthew:6:26| has question, \ouch mllon\.

rwp@Luke:22:66 @{As soon as it was day} (\hs egeneto hmera\). strkjv@Mark:15:1| (Matthew:27:1|) has "morning." {The assembly of the people} (\to presbuterion tou laou\). The technical word for "the eldership" (from \presbuteros\, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and strkjv@Acts:22:5| of the Sanhedrin. In strkjv@1Timothy:4:14| Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark:15:1|) and all three groups are at this meeting. Luke's language (both chief priests and scribes, \te... kai\) seems to apply the word \presbuterion\ to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented. {Into their council} (\eis to sunedrion autn\). The place of the gathering is not given, but Jesus was led into the council chamber.

rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numphnos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.

rwp@Mark:5:40 @{And they laughed him to scorn} (\kai kategeln\). "They jeered at him" (Weymouth). Note imperfect tense. They kept it up. And note also \kat-\ (perfective use). Exactly the same words in strkjv@Matthew:9:24| and strkjv@Luke:8:53|. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (\autos de\) took charge of the situation. {Taketh the father of the child and her mother and them that were with him} (\paralambanei ton patera tou paidiou kai tn mtera kai tous met' autou\). Having put out (\ekbaln\) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was" (\hopou n to paidion\). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.

rwp@Mark:14:14 @{The goodman of the house} (\ti oikodespoti\). A non-classical word, but in late papyri. It means master (\despot\) of the house, householder. The usual Greek has two separate words, \oikou despots\ (master of the house). {My guest-chamber} (\to kataluma mou\). In LXX, papyri, and modern Greek for lodging-place (inn, as in strkjv@Luke:2:7| or guest-chamber as here). It was used for \khan\ or \caravanserai\. {I shall eat} (\phag\). Futuristic aorist subjunctive with \hopou\.

rwp@Matthew:2:16 @{Slew all the male children that were in Bethlehem} (\aneilen pantas tous paidas tous en Bthleem\). The flight of Joseph was justified, for Herod was violently enraged (\ethumth lian\) that he had been mocked by the Magi, deluded in fact (\enepaichth\). Vulgate _illusus esset_. Herod did not know, of course, how old the child was, but he took no chances and included all the little boys (\tous paidas\, masculine article) in Bethlehem two years old and under, perhaps fifteen or twenty. It is no surprise that Josephus makes no note of this small item in Herod's chamber of horrors. It was another fulfilment of the prophecy in strkjv@Jeremiah:31:15|. The quotation (2:18|) seems to be from the Septuagint. It was originally written of the Babylonian captivity but it has a striking illustration in this case also. Macrobius (_Sat_. II. iv. II) notes that Augustus said that it was better to be Herod's sow (\hus\) than his son (\huios\), for the sow had a better chance of life.

rwp@Matthew:6:6 @{Into thy closet} (\eis to tameion\). The word is a late syncopated form of \tamieion\ from \tamias\ (steward) and the root \tam-\ from \temn\, to cut. Songs:it is a store-house, a separate apartment, one's private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

rwp@Matthew:8:28 @{The country of the Gadarenes} (\ten chran tn Gadarnn\). This is the correct text in Matthew while in strkjv@Mark:5:1| and strkjv@Luke:8:26| it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. Songs:Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one. "{The tombs}" (\tn mnmein\) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.

rwp@Matthew:9:15 @{The sons of the bride-chamber} (\hoi huioi tou numphnos\). It is a late Hebrew idiom for the wedding guests, "the friends of the bridegroom and all the sons of the bride-chamber" (_Tos. Berak._ ii. 10). Cf. strkjv@John:2:29|.

rwp@Matthew:22:10 @{The wedding} (\ho gamos\). But Westcott and Hort rightly read here \ho numphn\, marriage dining hall. The same word in strkjv@9:15| means the bridechamber.

rwp@Matthew:24:26 @{In the wilderness} (\en ti ermi\). Like Simon son of Gioras (Josephus, _War_, IV,9,5,&7). {In the inner chambers} (\en tois tameiois\). Like John of Giscala (Josephus, _War_, V,6,1). False Messiahs act the role of the Great Unseen and Unknown.

rwp@Revelation:11:19 @{Was opened} (\noig\). 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} (\phth\). First aorist passive indicative of \hora\. {The ark of his covenant} (\h kibtos ts diathks 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@Romans:13:13 @{Honestly} (\euschmons\). Paul is fond of the metaphor "walk" (\peripate\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschmn\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\m kmois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\m eridi kai zli\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).