NT.filter - rwp thorubos:

rwp@Acts:17:5 @{Moved with jealousy} (\zlsantes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplsthsan zlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban\, old and common verb. {Certain vile fellows of the rabble} (\tn agorain andras tinas ponrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoisantes\). Literally, making or getting (\poie\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\ itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. {Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes ti oikii Iasonos\). Second aorist (ingressive) active of \ephistmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\eztoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.

rwp@Acts:20:10 @{Fell on him} (\epepesen auti\). Second aorist active indicative of \epipipt\ with dative case as Elijah did (1Kings:17:21|) and Elisha (2Kings:4:34|). {Embracing} (\sunperilabn\). Second aorist active participle of \sunperilamban\, old verb to embrace completely (take hold together round), but only here in the N.T. In strkjv@Ezra:5:3|. {Make ye no ado} (\m thorubeisthe\). Stop (\m\ and present middle imperative of \thorube\) making a noise (\thorubos\) as the people did on the death of Jairus's daughter (Matthew:9:23| \thoruboumenou\ and strkjv@Mark:5:38| \thorubou\) when Jesus asked \Ti thorubeisthe?\ {For his life is in him} (\h gar psuch autou en auti estin\). This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul's language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (verse 12|) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him.

rwp@Luke:10:41 @{Art anxious} (\merimnis\). An old verb for worry and anxiety from \meriz\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazi\, from \turbaz\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.

rwp@Mark:5:39 @{Make a tumult} (\thorubeisthe\). Middle voice. Jesus had dismissed one crowd (verse 37|), but finds the house occupied by the hired mourners making bedlam (\thorubos\) as if that showed grief with their ostentatious noise. strkjv@Matthew:9:23| spoke of flute-players (\aultas\) and the hubbub of the excited throng (\thoruboumenon\. Cf. strkjv@Mark:14:2; strkjv@Acts:20:1,21,34|). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth." Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is {sleeping}, \katheudei\) that Jesus uses of death.

rwp@Matthew:26:5 @{A tumult} (\thorubos\). They feared the uprising in behalf of Jesus and were arguing that the matter must be postponed till after the feast was over when the crowds had scattered. Then they could catch him "by craft" (\doli\) as they would trap a wild beast.

rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Athios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.