OT-HISTORY.filter - rwp hearing:

rwp@1Corinthians:14:2 @{For no man understandeth} (\oudeis gar akouei\). Literally, hears, gets the sense, understands. Verb \akou\ used either of hearing the sound only or getting the idea (cf. strkjv@Acts:9:7; strkjv@22:9|). {Mysteries} (\mustria\). Unexplained mysteries (1Corinthians:2:7|).

rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akairs\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knthomenoi tn akon\). Present middle (causative) participle of \knth\, late and rare form of the Attic \kna\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tn akon\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meizn\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoteri\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\toutn\). Ablative neuter plural after the comparative. {To hear of} (\hina akou\). Object clause (epexegetic) with \hina\ and \akou\, the present active subjunctive (keep on hearing of) in apposition with \toutn\, {Walking in truth} (\en altheii peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

rwp@Acts:5:5 @{Hearing} (\akoun\). Present active participle of \akou\, while hearing. {Fell down} (\pesn\). Second aorist active participle of \pipt\, fell all of a sudden while listening. {Gave up the ghost} (\exepsuxen\). First aorist active indicative of \ekpsuch\, late verb in LXX and Hippocrates, to breathe out, to expire. In the N.T. only here, verse 10; strkjv@12:23|. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

rwp@Acts:7:54 @{When they heard} (\akouontes\). Present active participle of \akou\, while hearing. {They were cut to the heart} (\dieprionto tais kardiais\). See strkjv@5:33| where the same word and form (imperfect passive of \diapri\) is used of the effect of Peter's speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone. {They gnashed on him with their teeth} (\ebruchon tous odontas ep' auton\). Imperfect (inchoative) active of \bruch\ (Attic \bruk\), to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at (\ep'\) him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him.

rwp@Acts:8:6 @{Gave heed} (\proseichon\). Imperfect active as in verses 10,11|, there with dative of the person (\auti\), here with the dative of the thing (\tois legomenois\). There is an ellipse of \noun\ (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word. {When they heard} (\en ti akouein autous\). Favourite Lukan idiom, \en\ and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them." {Which he did} (\ha epoiei\). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

rwp@Acts:10:46 @{They heard} (\kouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalountn\). Present active participle, speaking, for they kept it up. {With tongues} (\glssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).

rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mesi tou Areiou Pagou\). First aorist passive of \histmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\hs deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaimn\ is a neutral word (from \deid\, to fear, and \daimn\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).

rwp@Info_James @ THE PURPOSE If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as "the Lord Jesus Christ." In strkjv@James:2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. Songs:then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century A.D. Christian principles stand out clearly for our present-day living.

rwp@John:5:6 @{Knew that he had been a long time} (\gnous hoti polun d chronon echei\). How Jesus "knew" (\gnous\, second aorist active participle of \ginsk\) we are not told, whether supernatural knowledge (2:24f.|) or observation or overhearing people's comments. In \d echei\ we have a progressive present active indicative, "he has already been having much time" (\chronon\, accusative of extent of time). {Wouldest thou be made whole?} (\Theleis hugis genesthai;\). "Dost thou wish to become whole?" Predicate nominative \hugis\ with \genesthai\ (second aorist middle infinitive). It was a pertinent and sympathetic question.

rwp@John:8:51 @{If a man keep my word} (\ean tis ton emon logon trsi\). Condition of third class with \ean\ and constative aorist active subjunctive of \tre\. Repeated in verse 52|. See verse 43| about hearing the word of Christ. Common phrase in John (8:51,52,55; strkjv@14:23,24; strkjv@15:20; strkjv@17:6; strkjv@1John:2:5|). Probably the same idea as keeping the commands of Christ (14:21|). {He shall never see death} (\thanaton ou m thersi eis ton aiona\). Spiritual death, of course. Strong double negative \ou m\ with first aorist active subjunctive of \there\. The phrase "see death" is a Hebraism (Psalms:89:48|) and occurs with \idein\ (see) in strkjv@Luke:2:26; strkjv@Hebrews:11:5|. No essential difference meant between \hora\ and \there\. See strkjv@John:14:23| for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousi\) of \akou\ and same form (\phulaxi\) of \phulass\ with negative \m\. {But to save the world} (\all' hina ss ton kosmon\). Purpose clause again (cf. \hina krin\, just before) with \hina\ and first aorist active of sz. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@Luke:2:38 @{Coming up} (\epistsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anthmologeito\). Imperfect middle of a verb (\anthomologe\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutrsin Ierousalm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).

rwp@Luke:2:46 @{After three days} (\meta hmeras treis\). One day out, one day back, and on the third day finding him. {In the temple} (\en ti hieri\). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest. {Both hearing them and asking them questions} (\kai akouonta autn kai epertnta autous\). Paul sat at the feet of Gamaliel (Acts:22:3|). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

rwp@Matthew:13:15 @{Is waxed gross} (\epachunth\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois sin bares kousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous autn ekammusan\). The epic and vernacular verb \kammu\ is from \katamu\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

rwp@Matthew:14:1 @{Herod the tetrarch} (\Hrids tetraarchs\). Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great. {The report concerning Jesus} (\tn akoun Isou\). See on ¯4:24|. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.

rwp@Romans:10:16 @{But they did not all hearken} (\ou pantes hupkousan\). They heard, but did not heed. Some disbelieve now (3:3|) as they did then. On obedience and disobedience see strkjv@5:19; strkjv@1Thessalonians:2:13; strkjv@Galatians:3:2|. He quotes strkjv@Isaiah:53:1| to show how Isaiah felt. {Report} (\akoi\). Literally, "hearing" (Matthew:14:1; strkjv@Mark:13:7|).