NT.filter - rwp memorial:

rwp@Acts:10:4 @{Lord} (\kurie\). Cornelius recognizes the angel of God (verse 3|) as God's messenger. {Are gone up} (\anebsan\). Timeless second aorist active indicative of \anabain\. Gone up like the smoke of incense in sacrifices. {For a memorial} (\eis mnmosunon\). Old word from \mnmn\. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Matthew:26:13; strkjv@Mark:14:9|). His prayers and his alms proved his sincerity and won the ear of God.

rwp@Acts:10:31 @{Is heard} (\eiskousth\). Sort of timeless first aorist passive indicative as is "are had in remembrance" (\emnsthsan\. See verse 4| "are gone up for a memorial").

rwp@Acts:13:29 @{From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in strkjv@5:30; strkjv@10:29| and later in strkjv@Galatians:3:13|. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John:19:31|). Paul does not distinguish the details here. {Laid} (\ethkan\). First (kappa) aorist active indicative third plural of \tithmi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mnmeion\). Memorial, common in the Gospels.

rwp@John:5:28 @{In the tombs} (\en tois mnmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt\, to bury) as in strkjv@Matthew:23:27|, \mnmeion\ (from \mnaomai\, \mimnsk\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.

rwp@John:7:37 @{Now on the last day} (\en de ti eschati hmeri\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\ti megali ts heorts\). {Stood and cried} (\histkei kai ekrasen\). Past perfect active of \histmi\ used as imperfect and intransitive and first aorist active of \kraz\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsi\). Third class condition with \ean\ and present active subjunctive of \dipsa\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@Luke:2:22 @{The days of their purification} (\hai hmerai tou katharismou autn\). The old manuscripts have "their" (\autn\) instead of "her" (\auts\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastsai ti Kurii\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.

rwp@Luke:24:9 @{From the tomb} (\apo tou mnmeiou\). Some documents omit these words. This word for tomb is like our "memorial" from \mimnsk\, to remind. {Told} (\apggeilan\). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (John:20:2-18|).

rwp@Mark:14:9 @{For a memorial of her} (\eis mnmosunon auts\). Songs:in strkjv@Matthew:26:13|. There are many mausoleums that crumble to decay. But this monument to Jesus fills the whole world still with its fragrance. What a hint there is here for those who wish to leave permanent memorials.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnmosumon auts\) as well as of Jesus.

rwp@Matthew:26:26 @{And blessed and brake it} (\eulogsas eklasen\). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in strkjv@1Corinthians:11:24|. The correct text there has only to \huper humn\ without \klmenon\. As a matter of fact the body of Jesus was not "broken" (John:19:33|) as John expressly states. {This is my body} (\touto estin to sma mou\). The bread as a symbol _represents_ the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

rwp@Matthew:26:36 @{Gethsemane} (\Gethsmanei\). The word means oil-press in the Hebrew, or olive vat. The place (\chrion\) was an enclosed plot or estate, "garden," or orchard (\kpos\). It is called _villa_ in the Vulgate according to strkjv@John:18:1|. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, _Sinai and Palestine_). {Here} (\autou\), {Yonder} (\ekei\). Jesus clearly pointed to the place where he would pray. Literally "there."

rwp@Revelation:11:9 @{Men from among} (\ek tn\ etc.). No word for "men" (\anthrpoi\ or \polloi\) before \ek tn\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep\. {Three days and a half} (\hmeras treis kai hmisu\). Accusative of extent of time. \Hmisu\ is neuter singular though \hmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi\, late form for \aphimi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphimi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta ptmata autn\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethnai eis mnma\). First aorist passive of \tithmi\, to place. \Mnma\ (old word from \mimnsk\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.