OT-HISTORY.filter - rwp hudat:

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damales\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz\, in LXX, though \rain\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \ammon\, the individual \katharos\.

rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plthos\ (multitude) is a collective substantive. {Withered} (\xrn\). Old adjective \xros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tn tou hudatos kinsin\), a Western and Syrian addition to throw light on the word \tarachthi\ (is troubled) in verse 7|.

rwp@John:7:38 @{He that believeth on me} (\ho pisteun eis eme\). Nominative absolute as is not uncommon. {The scripture} (\h graph\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek ts koilias autou reusousin hudatos zntos\). Some ancient Western writers connect \pinet\ of verse 37| with \ho pisteun\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re\, old verb, to flow, here only in the N.T.

rwp@Matthew:14:28 @{Upon the waters} (\epi ta hudata\). The impulsiveness of Peter appears as usual. Matthew alone gives this Peter episode.

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mesi tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain\ (from \poimn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hod gsei autous\). Future active of \hodge\, old word (from \hodgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi zs pgas hudatn\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \zs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalmn\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

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:17:1 @{I will show thee} (\deix soi\). Future active of \deiknumi\. It is fitting that one of the seven angels that had the seven bowls should explain the judgment on Babylon (16:19|) already pronounced (14:8|). That is now done in chapters strkjv@Revelation:17; 18|. {The judgment of the great harlot} (\to krima ts porns ts megals\). The word \krima\ is the one used about the doom of Babylon in strkjv@Jeremiah:51:9|. Already in strkjv@14:8| Babylon is called the harlot. \Porns\ is the objective genitive, "the judgment on the great harlot." {That sitteth upon many waters} (\ts kathmens epi hudatn polln\). Note triple use of the article \ts\. In strkjv@Jeremiah:51:13| we have \eph' hudasi pollois\ (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in strkjv@17:15|. Nahum (Nahum:3:4|) calls Nineveh a harlot, as Isaiah (Isaiah:23:16f.|) does Tyre.

rwp@Revelation:17:15 @{Where the harlot sitteth} (\hou h pornos kathtai\). Relative adverb \hou\ (where) referring to the waters (\hudata\) of verse 1| on which the harlot sits. Present middle indicative of \kathmai\. {Are peoples, and multitudes, and nations, and tongues} (\laoi kai ochloi eisin kai ethn kai glssai\). The O.T. uses "waters" as symbol for "peoples" (Isaiah:8:7; strkjv@Jeremiah:47:2; strkjv@Psalms:29:10|, etc.). "Rome's greatest danger lay in the multitudes which were under her sway" (Swete).

rwp@Revelation:19:6 @{As it were the voice} (\hs phnn\). Used here three times, as once in verse 1|: once of a second great multitude (\ochlou pollou\), not of angels as in verse 1|, but the innumerable multitude of the redeemed of strkjv@7:9|; then "of many waters" (\hudatn polln\) as in strkjv@1:15; strkjv@14:2| like "the roar of a cataract" (Swete); and once more "the voice of mighty thunders" (\brontn ischurn\) as in strkjv@6:1; strkjv@10:3ff|. {Saying} (\legontn\). The best attested reading, genitive plural of \leg\, agreeing with \ochlou\ (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have \legontes\ (nominative plural) referring also to \ochlou\, though nominative instead of genitive. The fourth "Hallelujah" comes from this vast multitude. {The Lord our God, the Almighty} (\Kurios, ho theos, ho pantokratr\). For this designation of God see also strkjv@1:8; strkjv@4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7,14; strkjv@19:15; strkjv@21:22|. Cf. _deus et dominus noster_ used of the Roman emperor. {Reigneth} (\ebasileusen\). First aorist active of \basileu\. Probably ingressive prophetic aorist, "God became king" in fulness of power on earth with the fall of the world power.

rwp@Revelation:22:1 @{He shewed me} (\edeixen moi\). The angel as in strkjv@21:9,10| (cf. strkjv@1:1; strkjv@4:1|). Now the interior of the city. {A river of water of life} (\potamon hudatos zs\). For \hudr zs\ (water of life) see strkjv@7:17; strkjv@21:6; strkjv@22:17; strkjv@John:4:14|. There was a river in the Garden of Eden (Genesis:2:10|). The metaphor of river reappears in strkjv@Zechariah:14:8; strkjv@Ezekiel:47:9|, and the fountain of life in strkjv@Joel:3:18; strkjv@Jeremiah:2:13; strkjv@Proverbs:10:11; strkjv@13:14; strkjv@14:27; strkjv@16:22; strkjv@Psalms:36:10|. {Bright as crystal} (\lampron hs krustallon\). See strkjv@4:6| for \krustallon\ and strkjv@15:6; strkjv@19:8; strkjv@22:16| for \lampron\. "Sparkling like rock crystal" (Swete), shimmering like mountain water over the rocks. {Proceeding out of the throne of God and of the Lamb} (\ekporeuomenon ek tou thronou tou theou kai tou arniou\). Cf. strkjv@Ezekiel:47:1; strkjv@Zechariah:14:8|. Already in strkjv@3:21| Christ is pictured as sharing the Father's throne as in strkjv@Hebrews:1:3|. See also strkjv@22:3|. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.