NT-GOSPEL.filter - rwp epithets:

rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophtn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

rwp@Luke:22:70 @{Art thou the Son of God?} (\Su oun ei ho huios tou theou;\). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes" (compare "I am" in strkjv@Mark:14:62| with "Thou has said" in strkjv@Matthew:26:64|).

rwp@Mark:3:17 @{Boanerges, which is Sons of thunder} (\Boanrges ho estin huioi bronts\). This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in strkjv@Luke:9:34| when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means {sons of tumult, sons of thunder} in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (verse 19|). Andrew, (from \anr\, a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (John:21:2|). He probably had both names. Matthew is a Hebrew name meaning gift of God (\Maththaios\). Thomas is Hebrew and means Twin (Didymus, strkjv@John:11:16|). There are two uses of the name of James (\Iacbos\, Jacob). Thaddeus is another name for Lebbaeus.

rwp@Revelation:19:11 @{The heaven opened} (\ton ouranon neigmenon\). Perfect passive participle (triple reduplication) of \anoig\. Accusative case after \eidon\. Songs:Ezekiel (1:1|) begins his prophecy. See also the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|, but \schizomenous\ in strkjv@Mark:1:10|). Jesus predicted the opened heavens to Nathanael (John:1:51|). In strkjv@Revelation:4:1| a door is opened in heaven, the sanctuary is opened (11:19; strkjv@15:5|), angels come out of heaven (10:1; strkjv@14:17; strkjv@18:1|), and sounds come from heaven (19:1|). {Behold, a white horse} (\idou hippos leukos\). Nominative case because of \idou\, not \eidon\. Cf. strkjv@6:2| for \hippos leukos\. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" (\pistos kai althinos\), epithets already applied to Christ (1:5; strkjv@3:7,14|). Cf. also strkjv@22:6|. {In righteousness he doth judge and make war} (\en dikaiosuni krinei kai polemei\). See strkjv@Isaiah:11:3ff|. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; strkjv@16:5,7; strkjv@19:2|). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.