NT.filter - rwp Luke:1:6:

rwp@1Thessalonians:4:1 @{Finally} (\loipon\). Accusative of general reference of \loipos\, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Songs:\to loipon\ in strkjv@2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8|. {We beseech} (\ertmen\). Not "question" as in ancient Greek, but as often in N.T. (1Thessalonians:5:12; strkjv@2Thessalonians:2:1; strkjv@Phillipians:4:3|) and also in papyri to make urgent request of one. {How ye ought} (\to ps dei hums\). Literally, explanatory articular indirect question (\to ps\) after \parelabte\ according to common classic idiom in Luke (Luke:1:62; strkjv@22:2,4,23,24|) and Paul (Romans:8:26|). {That ye abound} (\hina perisseute\). Loose construction of the \hina\ clause with present subjunctive after two subordinate clauses with \kaths\ (as, even as) to be connected with "beseech and exhort." {More and more} (\mallon\). Simply {more}, but added to same idea in \perisseute\. See also verse 11|.

rwp@2Corinthians:1:3 @{Blessed} (\eulogtos\). From old verb \euloge\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patr tn oiktirmn\) and God of all comfort (\kai theos pass paraklses\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirmn\, old word from \oikteir\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklses\, old word from \parakale\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale\ and the substantive \paraklsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

rwp@Acts:3:13 @{His servant Jesus} (\ton paida Isoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men paredkate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradidmi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.

rwp@Acts:7:35 @{This Moses} (\Touton ton Musn\). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of \houtos\ here about Moses: verse 35| twice, 36,37,38,40|). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (\rnsanto\) Moses as now you the Jews denied (\rnsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutrtn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutrts\) is not found elsewhere, \lutron\ (ransom), \lutro\, to ransom, and \lutrsis\, ransoming or redemption, are found often. In strkjv@Acts:5:31| Christ is termed "Prince and Saviour." {With the hand} (\sun cheiri\). Songs:the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11|). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (\sun\) with the hand of the Angel of Jehovah.

rwp@Acts:10:22 @{Righteous} (\dikaios\). In the Jewish sense as in strkjv@Luke:1:6; strkjv@2:25|. {Well reported of} (\marturoumenos\). Present passive participle as in strkjv@6:3|. Cf. the other centurion in strkjv@Luke:7:4|. {Nation} (\ethnous\). Not \laou\, for the speakers are Gentiles. {Was warned} (\echrmatisth\). First aorist passive of \chrmatiz\, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Hebrews:11:7|. Then to be called or receive a name from one's business as in strkjv@Acts:11:26; strkjv@Romans:7:3|.

rwp@Acts:11:21 @{The hand of the Lord was with them} (\n cheir kuriou met' autn\). This O.T. phrase (Exodus:9:3; strkjv@Isaiah:59:1|) is used by Luke (Luke:1:66; strkjv@Acts:4:28,30; strkjv@13:11|). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks. {Turned unto the Lord} (\epestrepsen epi ton kurion\). First aorist active indicative of \epistreph\, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; strkjv@15:3,19; strkjv@26:18,20; strkjv@1Thessalonians:1:9|). Here "Lord" refers to "the Lord Jesus" as in verse 20|, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

rwp@Acts:12:18 @{As soon as it was day} (\Genomens hmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \gensetai\ not used).

rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.

rwp@Hebrews:8:7 @{That first covenant} (\h prt ekein\). The word \diathk\ (covenant) is not expressed, but clearly meant by the feminine gender \prt\. {Faultless} (\amemptos\). Old compound adjective for which see strkjv@Luke:1:6; strkjv@Phillipians:2:15|. The condition is second class and assumes that the old covenant was not "blameless," apparently a serious charge which he hastens to explain. {For a second} (\deuteras\). Objective genitive with \diathks\ understood. The conclusion with \an\ and the imperfect passive indicative (\ezteito\) is clearly a second-class condition. See a like argument in strkjv@7:11|.

rwp@Hebrews:9:1 @{Even the first covenant} (\kai h prt\). \Kai\ (even) is doubtful. No word for covenant with \prte\ (cf. strkjv@8:7|). {Had} (\eiche\). Imperfect active, used to have. {Ordinances} (\dikaimata\). Regulations (from \dikaio\) as in strkjv@Luke:1:6; strkjv@Romans:5:16|. {Of divine service} (\latreias\). No word for "divine," though worship is meant as in strkjv@Romans:9:4; strkjv@Phillipians:3:3|. Genitive case. {And its sanctuary, a sanctuary of this world} (\to te hagion kosmikon\). By \to hagion\ the author describes the whole sanctuary (Exodus:36:3; strkjv@Numbers:3:38|) like \tn hagin\ in strkjv@8:2|. \Kosmikon\ is a late adjective (Aristotle, Plutarch) from \kosmos\, relating to this world, like \epi gs\ (upon earth) of strkjv@8:4|. It is in the predicate position, not attributive.

rwp@James:3:9 @{Therewith} (\en auti\). This instrumental use of \en\ is not merely Hebraistic, but appears in late _Koin_ writers (Moulton, _Prol._, pp. 11f., 61f.). See also strkjv@Romans:15:6|. {We bless} (\eulogoumen\). Present active indicative of \euloge\, old verb from \eulogos\ (a good word, \eu, logos\), as in strkjv@Luke:1:64| of God. "This is the highest function of speech" (Hort). {The Lord and Father} (\ton kurion kai patera\). Both terms applied to God. {Curse we} (\katarmetha\). Present middle indicative of the old compound verb \kataraomai\, to curse (from \katara\ a curse), as in strkjv@Luke:6:28|. {Which are made after the likeness of God} (\tous kath' homoisin theou gegonotas\). Second perfect articular participle of \ginomai\ and \homoisis\, old word from \homoio\ (to make like), making like, here only in N.T. (from strkjv@Genesis:1:26; strkjv@9:6|), the usual word being \homoima\, resemblance (Phillipians:2:7|). It is this image of God which sets man above the beasts. Cf. strkjv@2Corinthians:3:18|.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti h stria ek tn Ioudain estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:5:13 @{He that was healed} (\ho iatheis\). First aorist passive articular participle of \iaomai\ (John's usual word). {Who it was} (\tis estin\). Present tense preserved in indirect question. {Had conveyed himself away} (\exeneusen\). First aorist active indicative of \ekne\, old verb to swim out, to slip out, or from \ekneu\, to turn out, to turn the head to one side (to one side with which compare \eneneuon\, they nodded, strkjv@Luke:1:62|). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect. {A multitude being in the place} (\ochlou ontos en ti topi\). Genitive absolute and the reason for Christ's departure.

rwp@Luke:1:6 @{Righteous before God} (\dikaioi enantion tou theou\). Old Testament conception and idiom. Cf. strkjv@2:25| about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."

rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In strkjv@1:22| the verb used of Zacharias is \dianeun\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. strkjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.

rwp@Luke:1:63 @{Tablet} (\pinakidion\). Diminutive of \pinakis\. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book. {Wrote, saying} (\egrapsen legn\). Hebrew way of speaking (2Kings:10:6|).

rwp@Luke:1:64 @{Immediately} (\parachrma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\aneichth\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\glssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

rwp@Luke:1:65 @{Fear} (\phobos\). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (1:12|). Were noised abroad (\dielaleito\). Imperfect passive. Occurs in Polybius. In the N.T. only here and strkjv@Luke:6:11|. It was continuous talk back and forth between (\dia\) the people.

rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).

rwp@Luke:1:67 @{Prophesied} (\eprophteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulogn\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

rwp@Luke:1:68 @{Hath visited} (\epeskepsato\). An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining. {Redemption} (\lutrsin\) here originally referred to political redemption, but with a moral and spiritual basis (verses 75,77|).

rwp@Luke:1:69 @{Horn of salvation} (\keras strias\). A common metaphor in the O.T. (1Samuel:2:10; strkjv@2Samuel:23:3|, etc.). It represents strength like the horns of bulls. Cf. Ps. strkjv@132:17|.

rwp@Luke:2:15 @{Said to one another} (\elaloun pros alllous\). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying, {Now} (\d\). A particle of urgency. {This thing} (\to rhma touto\). A Hebraistic and vernacular use of \rhma\ (something said) as something done. See on ¯Luke:1:65|. The ancient Greek used \logos\ in this same way.

rwp@Luke:15:26 @{Servants} (\paidn\). Not \douloi\ (bondslaves) as in verse 22|. The Greeks often used \pais\ for servant like the Latin _puer_. It could be either a hired servant (\misthios\, verse 17|) or slave (\doulos\). {He inquired} (\epunthaneto\). Imperfect middle, inquired repeatedly and eagerly. {What these things might be} (\ti an ei tauta\). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in strkjv@Acts:17:18|. In strkjv@Acts:10:17| we have the construction with \an ei\ of the direct retained in the indirect question. Songs:also in strkjv@Luke:1:62|: See Robertson, _Grammar_, p. 1044.

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai m theln\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\theln\) and "wishing" (\eboulth\), that between purpose (\thel\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi ptchoi ti pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\ptchoi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \ptss\ to crouch, to cower). The other word \pens\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \ptchos\ is more frequent in the New Testament and implies deeper poverty than \pens\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.