OT-HISTORY.filter - rwp grammateis:

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@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph\, to write) and {words} (\rmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graph\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).

rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheii kateilemmenn\). Perfect passive participle of \katalamban\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stsantes autn en mesi\). First aorist active (transitive) participle of \histmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou n eis to isthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis autn\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\tn telnn kai hamartln\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

rwp@Luke:6:7 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). Only Luke here though Pharisees named in strkjv@Matthew:12:14| and Pharisees and Herodians in strkjv@Mark:3:6|. {Watched him} (\paretrounto auton\). Imperfect middle, were watching for themselves on the side (\para\). strkjv@Mark:3:2| has the imperfect active \paretroun\. Common verb, but the proposition \para\ gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here. {Would heal} (\therapeusei\). But the present active indicative (\therapeuei\) may be the correct text here. Songs:Westcott and Hort. {That they might find out how to accuse him} (\hina heursin katgorein autou\). Second aorist active subjunctive of \heurisk\ and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.