NT-GOSPEL.filter - rwp heg:

rwp@1Corinthians:2:9 @{But as it is written} (\alla kaths gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \kousan\ (heard), but as the subject (nominative) with \aneb\ (entered, second aorist active indicative of \anabain\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\htoimasen\). First aorist active indicative of \hetoimaz\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.

rwp@2Corinthians:9:5 @{I thought} (\hegsamn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelthsin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartissi\). Late and rare double compound verb \prokatartiz\ (in Hippocrates). Only here in N.T. See \katartiz\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tn proepggelmenn eulogian humn\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautn hetoimn einai\). Here the infinitive alone (\einai\) is used to express purpose without \hste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautn\). The feminine form \hetoimn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai m hs pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

rwp@2Peter:2:16 @{But he was rebuked} (\elegxin de eschen\). "But he had rebuke." Second aorist active indicative of \ech\ and accusative of \elegxis\ (late word from \elegch\, a periphrasis for \elegch\, here only in N.T. {For his own transgression} (\idias paranomias\). Objective genitive of \paranomia\, old word (from \paranomos\ lawbreaker), here only in N.T. {A dumb ass} (\hupozugion aphnon\). Dumb is without voice, old word for idols and beasts. The adjective \hupozugios\ (\hupo zugon on\) "being under a yoke," is applied to the ass as the common beast of burden (papyri, Deissmann, _Bible Studies_, p. 160), in N.T. only here and strkjv@Matthew:21:5|. {Spake} (\phthegxamenon\). First aorist middle participle of \phtheggomai\, old verb, to utter a sound, in N.T. only here, verse 18, strkjv@Acts:4:18|. {Stayed} (\eklusen\). First aorist active indicative of \klu\, to hinder. {Madness} (\paraphronian\). Only known example of this word instead of the usual \paraphrosun\ or \paraphronsis\. It is being beside one's wits.

rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

rwp@Acts:27:5 @{When we had sailed across} (\diapleusantes\). First aorist active participle of \diaple\ (another compound of \ple\). {The sea which is off Cilicia and Pamphylia} (\to pelagos to kata tn Kilikian kai Pamphulian\). \Pelagos\ is properly the high sea as here. In strkjv@Matthew:18:6| (which see) Jesus uses it of "the depth of the sea." Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. {We came to Myra of Lycia} (\katlthamen eis Murra ts Lukias\). Literally, "We came down." This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium.

rwp@Info_Jude:@ THE EPISTLE OF JUDE ABOUT A.D. 65 TO 67 BY WAY OF INTRODUCTION THE AUTHOR He calls himself Judas, but this was a very common name. In the N.T. itself we have Judas Iscariot and Judas not Iscariot (John:14:22|; also called Judas of James, son or brother, strkjv@Luke:6:6|), Judas a brother of our Lord (Matthew:13:55|), Judas of Galilee (Acts:5:37|), Judas of Damascus (Acts:9:11|), Judas Barsabbas (Acts:15:22|). The author explains that he is a "slave" of Jesus Christ as James did (Jude:1:1|), and adds that he is also a brother of James. Clement of Alexandria thinks that, like James, he deprecated being called the brother of the Lord Jesus (as by Hegesippus later) as claiming too much authority. Keil identifies him with Jude:the Apostle (not Iscariot), but that is most unlikely. The Epistle is one of the disputed books of Eusebius. It was recognized in the canon in the Third Council of Carthage (A.D. 397). It appears in the Muratorian Canon (A.D. 170).

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.