OT-HISTORY.filter - rwp egeneto:

rwp@2Timothy:3:11 @{What things befell me} (\hoia moi egeneto\). Qualitative relative (\hoia\) referring to actual experiences of Paul (\egeneto\, second aorist middle indicative of \ginomai\) more fully described in strkjv@2Corinthians:11:30-33|. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts:13:14,45,50|), in Iconium (Acts:14:1-5|), in Lystra (Acts:14:6-19|). See also strkjv@Galatians:2:11|. {What persecutions I endured} (\hoious digmous hupnegka\). Qualitative relative again with \digmous\. The verb is first aorist active indicative of \hupopher\, old verb, to bear under as in strkjv@1Corinthians:10:13|. {Delivered me} (\me erusato\). First aorist middle of \ruomai\, old verb, with \ek\ here as in strkjv@1Thessalonians:1:10|. Used again of the Lord Jesus in strkjv@4:18|.

rwp@2Timothy:4:16 @{At my first defence} (\en ti prti apologii\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\m autois logisthei\). First aorist passive optative in future wish with negative \m\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).

rwp@Acts:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthnai\). First aorist passive infinitive of \sunag\ with accusative of general reference and the subject of \egeneto\.

rwp@Acts:5:7 @{And it was about the space of three hours after} (\egeneto de hs hrn trin diastma\). Literally "Now there came an interval (\diastma\, distance, space between) of about (\hs\) three hours." {When} (\kai\). This use of \kai\ after \egeneto\ is characteristic of Luke's style in the Gospel. {Not knowing} (\m eiduia\). Feminine singular of second perfect active participle of \oida\. \M\ usual negative of the participle in the _Koin_.

rwp@Acts:7:13 @{At the second time} (\en ti deuteri\). This expression only here in the N.T. This second visit is recorded in strkjv@Genesis:45:1ff|. {Became manifest} (\phaneron egeneto\). In strkjv@Genesis:41:12| the fact that Joseph was a Hebrew had been incidentally mentioned to Pharaoh, but now it was made clear to him.

rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hmn\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto auti\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.

rwp@Acts:10:10 @{Hungry} (\prospeinos\) Only instance of the word known, a \hapax legomenon\. Probably "very hungry" (\pros\=besides, in addition). {Desired} (\thelen\). Imperfect active. Was longing to eat. It was about twelve o'clock noon and Peter may even have smelt the savory dishes, "while they made ready" (\paraskeuazontn\). "The natural and the supernatural border closely on one another, with no definable limits" (Furneaux). {He fell into a trance} (\egeneto ep' auton ekstasis\). More exactly, "An ecstasy came upon him," in which trance he passed out of himself (\ekstasis\, from \existmi\) and from which one came to himself (12:11|). Cf. also strkjv@11:5; strkjv@22:17|. It is thus different from a vision (\horama\) as in verse 3|.

rwp@Acts:10:25 @{That Peter entered} (\tou eiselthein ton Petron\). This is a difficult construction, for the subject of \egeneto\ (it happened) has to be the articular genitive infinitive \tou eiselthein\ with the accusative of general reference \ton Petron\. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of \tou\ and the infinitive as the subject of a verb occurs in the LXX (2Chronicles:6:7|, etc.). See Robertson, _Grammar_, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in strkjv@Acts:20:3; strkjv@27:1|. But the Codex Bezae avoids this awkward idiom by the genitive absolute (\proseggizontos tou Petrou\) and some additional details (one of the servants ran forward and announced that he was come). {Worshipped him} (\prosekunsen\). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26|). Jesus accepted such worship (Matthew:8:2; strkjv@Luke:5:8| by Peter).

rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthnai en ti ekklsii\). First aorist passive infinitive of \sunag\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en ti ekklsii\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

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@Acts:14:1 @{They entered together} (\kata to auto eiselthein\). Like \epi to auto\ in strkjv@3:1|. The infinitive \eiselthein\ is the subject of \egeneto\. {Songs:spake that} (\lalsai houts hste\). Infinitive again parallel to \eiselthein\. With the result that, actual result here stated with \hste\ and the aorist infinitive \pisteusai\ (Robertson, _Grammar_, pp. 999f.) rather than \hste\ and the indicative like strkjv@John:3:16|. It was a tremendous first meeting.

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisth de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti smeia kai terata ginesthai dia tn cheirn autn\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).

rwp@John:6:16 @{When evening came} (\hs opsia egeneto\). "The late hour" (\hra\ understood), and so in late Greek the adjective is used as a substantive. It is late evening (real evening), not the early evening in mid-afternoon (Matthew:14:15|). The disciples were in no hurry to start back to Bethsaida in Galilee (Mark:6:45|), Capernaum in John (John:6:17|).

rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pri\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. {And all the people came unto him} (\kai ps ho laos rcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask\. He took his seat (\kathisas\, ingressive active participle of \kathiz\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.

rwp@John:8:58 @{Before Abraham was} (\prin Abraam genesthai\). Usual idiom with \prin\ in positive sentence with infinitive (second aorist middle of \ginomai\) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born." {I am} (\eg eimi\). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between \genesthai\ (entrance into existence of Abraham) and \eimi\ (timeless being) is complete. See the same contrast between \en\ in strkjv@1:1| and \egeneto\ in strkjv@1:14|. See the contrast also in strkjv@Psalms:90:2| between God (\ei\, art) and the mountains (\genthnai\). See the same use of \eimi\ in strkjv@John:6:20; strkjv@9:9; strkjv@8:24,28; strkjv@18:6|.

rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhma theou epi Iann\). The great epoch marked by \egeneto\ rather than \n\. \Rhma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en ti ermi\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").

rwp@Luke:3:21 @{When all the people were baptised} (\en ti baptisthnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Isou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\aneichthnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateagsin\ (John:19:31|). Such unusual forms appear in the _Koin_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

rwp@Luke:4:36 @{Amazement came} (\egeneto thambos\). Mark has \ethambthsan\. {They spake together one with another} (\sunelaloun pros alllous\). Imperfect indicative active and the reciprocal pronoun. Mark has simply the infinitive \sunztein\ (question). {For} (\hoti\). We have here an ambiguous \hoti\ as in strkjv@1:45|, which can be either the relative "that" or the casual \hoti\ "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here \dunamei\ (with power) to Mark's "authority" (\exousian\). {And they come out} (\exerchontai\). Songs:Luke where Mark has "and they obey him" (\kai upakouousin auti\).

rwp@Luke:5:12 @{Behold} (\kai idou\). Quite a Hebraistic idiom, this use of \kai\ after \egeneto\ (almost like \hoti\) with \idou\ (interjection) and no verb. {Full of leprosy} (\plrs lepras\). strkjv@Mark:1:40| and strkjv@Matthew:8:2| have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus:13:12f.|) curiously treated advanced cases as less unclean than the earlier stages. {Fell on his face} (\pesn epi prospon\). Second aorist active participle of \pipt\, common verb. strkjv@Mark:1:40| has "kneeling" (\gonupetn\) and strkjv@Matthew:8:40| "worshipped" (\prosekunei\). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" (\thelis\) of Jesus who at once asserts his will (\thl\) and cleanses him. All three likewise mention the touch (\hpsato\, verse 13|) of Christ's hand on the unclean leper and the instantaneous cure.

rwp@Luke:6:13 @{When it was day} (\hote egeneto hmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' autn ddeka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\prosephnsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.

rwp@Luke:6:16 @{Which was the traitor} (\hos egeneto prodots\). Who became traitor, more exactly, \egeneto\, not \n\. He gave no signs of treachery when chosen.

rwp@Revelation:8:1 @{And when he opened} (\kai hotan noixen\). Here modal \an\ is used with \hote\ (used about the opening of the preceding six seals), but \hotan\ is not here rendered more indefinite, as is sometimes true (Mark:3:11; strkjv@Revelation:4:9|), but here and possibly (can be repetition) in strkjv@Mark:11:19| it is a particular instance, not a general rule (Robertson, _Grammar_, p. 973). {There followed a silence} (\egeneto sig\). Second aorist middle of \ginomai\. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See strkjv@10:4|. {About the space of half an hour} (\hs hmiron\). Late and rare word (\hmi\, half, \hra\, hour), here only in N.T. Accusative of extent of time.

rwp@Revelation:8:8 @{As it were} (\hs\). "As if," not a great mountain, but a blazing mass as large as a mountain. {Burning with fire} (\puri kaiomenon\). Present middle participle of \kai\. Somewhat like Enoch strkjv@18:13, but perhaps with the picture of a great volcanic eruption like that of Vesuvius in A.D. 79. Strabo tells of an eruption B.C. 196 which made a new island (Palaea Kaumene). {Became blood} (\egeneto haima\). Like the Nile in the first plague (Exodus:7:20ff.|). Cf. also strkjv@16:3|.

rwp@Revelation:8:11 @{Wormwood} (\ho Apsinthos\). Absinthe. Usually feminine (\h\), but masculine here probably because \astr\ is masculine. Only here in N.T. and not in LXX (\pikria\, bitterness, \chol\, gall, etc.) except by Aquila in strkjv@Proverbs:5:4; strkjv@Jeremiah:9:15; strkjv@23:15|. There are several varieties of the plant in Palestine. {Became wormwood} (\egeneto eis apsinthon\). This use of \eis\ in the predicate with \ginomai\ is common in the LXX and the N.T. (16:19; strkjv@John:16:20; strkjv@Acts:5:36|). {Of the waters} (\ek tn hudatn\). As a result of (\ek\) the use of the poisoned waters. {Were made bitter} (\epikranthsan\). First aorist passive indicative of \pikrain\. Old verb (from \pikros\, bitter), as in strkjv@10:9f|. In a metaphorical sense to embitter in strkjv@Colossians:3:19|.

rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babuln h megal\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoiktrion\). Late word (from \katoike\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulak pantos pneumatos akathartou\). \Phulak\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulak pantos orneou akathartou kai memismenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.

rwp@Romans:7:13 @{Become death unto me?} (\emoi egeneto thanatos?\). Ethical dative \emoi\ again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels (\m genoito\) this suggestion. It was sin that (But sin, \alla h hamartia\) "became death for me." {That it might be shown} (\hina phani\). Final clause, \hina\ and second aorist passive subjunctive of \phain\, to show. The sinfulness of sin is revealed in its violations of God's law. {By working death to me} (\moi katergazomen thanaton\). Present middle participle, as an incidental result. {Might become exceedingly sinful} (\gentai kath' huperboln hamartlos\). Second aorist middle subjunctive of \ginomai\ with \hina\ in final clause. On \kath' huperboln\, see on ¯1Corinthians:12:31|. Our _hyperbole_ is the Greek \huperbol\. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.