OT-HISTORY.filter - rwp exousi:

rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon dmen humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \didmi\. On \tupon\ see on ¯1Thessalonians:1:7|.

rwp@Acts:1:7 @{Times or seasons} (\chronous kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idii\) "authority" (\exousii\).

rwp@John:17:2 @{Authority over all flesh} (\exousian pass sarkos\). \Sarkos\ is objective genitive. Stupendous claim impossible for a mere man to make. Made already in strkjv@Matthew:11:27; strkjv@Luke:10:22| (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in strkjv@Matthew:28:18| after his resurrection. {That} (\hina\). Secondary purpose with \hina dsei\ (future active indicative) carrying on the idea of \hina doxasi\. See strkjv@13:34; strkjv@17:21| for \hina, kaths, hina\. {Whatsoever} (\pn ho\). A peculiar classical Greek idiom, the collective use of the singular \pn ho\ as in strkjv@6:37,39| and \ho\ in strkjv@17:24| and the nominative absolute (_nom. pendens_) with \autois\ (to them), the dative plural explaining the construction. See Robertson, _Grammar_, p. 653.

rwp@John:19:10 @{Unto me} (\emoi\). Emphatic position for this dative. It amounted to contempt of court with all of Pilate's real "authority" (\exousia\), better here than "power."

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@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@Revelation:17:13 @{Have one mind} (\mian gnmn echousin\). "One purpose" (\gnm\ from \ginsk\) as in strkjv@Acts:20:3; strkjv@1Corinthians:1:10|. The new powers are allies of the beast. {They give their power and authority unto the beast} (\tn dunamin kai tn exousian autn ti thrii didoasin\). Present active indicative of \didmi\. Just as the dragon gave both power and authority to the beast (13:2|), so they are wholly at the service of the beast.

rwp@Revelation:22:5 @{Shall be night no more} (\nux ouk estai eti\). As in strkjv@21:25|. {They need} (\echousin chreian\). Present active indicative, "They have need," though A has \hexousin\ (shall have), future like \estai\. Here again there is repetition of part of strkjv@21:23|, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to \phs\ with \hliou\ instead of \phtos\, "they have no light of sun"). {Shall give them light} (\phtisei\). Future active of \phtiz\, while aorist \ephtisen\ in strkjv@21:23|. {They shall reign} (\basileusousin\). Future active of \basileu\. Reign eternally in contrast with the limited millennial reign of strkjv@20:4,6|. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; strkjv@3:21; strkjv@5:10|) as in strkjv@Luke:22:30|. Christ's Kingdom is spiritual (John:18:36f.|). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

rwp@Revelation:22:14 @{Blessed} (\makarioi\). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete). {They that wash their robes} (\hoi plunontes tas stolas autn\). Present active articular participle of \plun\. See strkjv@7:14| for this very verb with \stolas\, while in strkjv@3:4| the negative statement occurs. Cf. strkjv@1Corinthians:6:11|. {That they may have the right} (\hina estai h exousia autn\). Purpose clause with \hina\ and the future middle of \eimi\ (a common construction in this book, strkjv@6:4,11; strkjv@9:5,20; strkjv@13:12; strkjv@14:13|), that there may be their right." {To come to the tree of life} (\epi to xulon ts zs\). "Over the tree of life." On \exousia epi\ = "power over" see strkjv@6:8; strkjv@13:7; strkjv@16:9; strkjv@Luke:9:1|. On "the tree of life" see strkjv@2:7; strkjv@22:2|. {May enter in} (\eiselthsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \eiserchomai\ parallel with \hina estai\ (future). {By the gates} (\tois pulsin\). Associative instrumental case of \puln\ (21:12|), "by the gate towers."

rwp@Romans:9:21 @{Or hath not the potter a right over the clay?} (\ ouk echei exousian ho kerameus tou plou?\). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" \Plos\, old word for clay, is mud or wet clay in strkjv@John:9:6,11,14f|. The old word for potter (\kerameus\) in N.T. only here and strkjv@Matthew:27:7,10|. {Lump} (\phuramatos\). Late word from \phura\, to mix (clay, dough, etc.). {One part} (\ho men\) {--another} (\ho de\). Regular idiom for contrast (\men--de\) with the old demonstrative \ho\ (this), "this vessel (\skeuos\, old word as in strkjv@Mark:11:16|) for honour, that for dishonour." Paul thus claims clearly God's sovereign right (\exousian\, power, right, authority, from \exesti\) to use men (already sinners) for his own purpose.