OT-HISTORY.filter - rwp crime:

rwp@Acts:3:18 @{Foreshewed} (\prokatggeilen\). First aorist active indicative of \prokataggell\, late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts:3:18; strkjv@7:52|). {That his Christ should suffer} (\pathein ton Christon autou\). Accusative of general reference with the aorist active infinitive (\pathein\ of \pasch\) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God's purpose (2:23; strkjv@John:3:16|). See the same idea in strkjv@Acts:17:3; strkjv@26:23|. This "immense paradox" (Page) was a stumbling block to these Jews as it is yet (1Corinthians:1:23|). Peter discusses the sufferings of Christ in strkjv@1Peter:4:13; strkjv@5:1|.

rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

rwp@Hebrews:9:7 @{Alone} (\monos\). Predicate adjective with \ho archiereus\. {Once in the year} (\hapax tou eniautou\). Once for each year (not \pote\, at any time) with genitive of time. {Not without blood} (\ou chris haimatos\). According to strkjv@Leviticus:16:14f|. Not even he could enter the second tent (Holy of Holies) without blood. {The errors of the people} (\tn tou laou agnomatn\). Late word from \agnoe\, not to know (5:2|), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (\agnomata\) and crimes (\harmartmata\). In strkjv@Genesis:43:12| \agnoma\ is "an oversight." But these sins of ignorance (\agnomata\) were sins and called for atonement. See strkjv@Hebrews:10:26| for wilful sinning.

rwp@John:8:4 @{Hath been taken} (\kateilptai\). Perfect passive indicative of \katalamban\ (see verse 3|), caught and still guilty. {In adultery} (\moicheuomen\). Present passive participle of \moicheu\, "herself suffering adultery" (Matthew:5:32|). Used of married people. Not in John. {In the very act} (\ep' autophri\). Old adjective (\autophros, autos\, self, and \phr\, thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.

rwp@John:8:34 @{Every one that committeth sin is the bondservant of sin} (\pas ho poin tn hamartian doulos estin [ts hamartias]\). The Western class omits \ts hamartias\ (sin), but that is the idea anyhow. Note the use of \poin\ (present active participle, continuous habit or practice), not \poisas\ (aorist active participle for single act), precisely as in strkjv@1John:3:4-8|. Note also strkjv@3:21| for \ho poin tn altheian\ (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (_Memor_. IV. 5. 3). Songs:Paul clearly in strkjv@Romans:6:17,20| "slaves of sin" (\douloi ts hamartias\).

rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:18:35 @{Amos:I a Jew?} (\mti eg Ioudaios eimi;\). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. strkjv@4:29| for \mti\ in a question. The gulf between Jew and Gentile yawns wide here. {Nation} (\ethnos\ as in strkjv@11:48-52|, rather than \laos\, while both in strkjv@11:50|). For \paredkan\ see verse 30|. {What hast thou done?} (\ti epoisas;\). First aorist active indicative of \poie\. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

rwp@John:18:38 @{What is truth?} (\ti estin altheia;\). This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (John:14:6|). _Quid est veritas?_ The answer in Latin is _Vir est qui adest_ as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: "I find no crime in him" (\eg oudemian heurisk en auti aitian\). For this use of \aitia\ see strkjv@Matthew:27:37; strkjv@Mark:15:26|. Pilate therefore should have set Jesus free at once.

rwp@John:19:6 @{Crucify him, crucify him} (\staurson, staurson\). First aorist active imperative of \stauro\ for which verb see strkjv@Matthew:29:19|, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew:27:22|). {For I find no crime in him} (\eg gar ouch heurisk\). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; strkjv@19:4|). And here he surrenders in a fret to the mob and gives as his reason (\gar\, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!

rwp@John:19:19 @{Pilate wrote a title also} (\egrapsen kai titlon ho Peilatos\). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word _titlon_ (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark:15:26|) and Luke (Luke:23:28|) use \epigraph\ (superscription). Matthew (Matthew:27:37|) has simply \aitian\ (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" (\houtos estin\) in strkjv@Matthew:27:37|.

rwp@Luke:4:6 @{All this authority} (\tn exousian tautn hapasan\). strkjv@Matthew:4:9| has "all these things." Luke's report is more specific. {And the glory of them} (\kai tn doxan autn\). strkjv@Matthew:4:8| has this in the statement of what the devil did, not what he said. {For it hath been delivered unto me} (\hoti emoi paradedotai\). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (John:12:31; strkjv@14:30; strkjv@16:11|). {To whomsoever I will} (\hoi an thel\). Present subjunctive with \an\ in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.

rwp@Revelation:18:8 @{Therefore} (\dia touto\). Because of her presumption added to her crimes. {In one day} (\en mii hmeri\). Symbolical term for suddenness like \mii hri\, in one hour (18:10,16,19|). John has in mind still strkjv@Isaiah:47:7-9|. {Shall come} (\hxousin\). Future active of \hk\. Her plagues are named (death, mourning, famine). {She shall be utterly burned} (\katakauthsetai\). Future passive of \katakai\ (perfective use of \kata\). {With fire} (\en puri\). "In fire," as in strkjv@17:16|. {Which judged her} (\ho krinas autn\). Articular first aorist active participle of \krin\ referring to \kurios ho theos\ (the Lord God). The doom of Babylon is certain because of the power of God.

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.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Isous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Romans:2:21 @{Thou therefore that teachest another} (\ho oun didaskn heteron\). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse 17| and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself). {Not to steal} (\m kleptein\). Infinitive with \m\ in indirect command (indirect discourse) after \kerussn\. {Dost thou steal?} (\klepteis?\). The preaching (\kerussn\) was fine, but the practice? A home-thrust. {Should not commit adultery} (\m moicheuein\). Infinitive in direct command again after \legn\. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eidla\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula\, to rob. The town clerk (Acts:19:37|) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, _Ant_. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.