OT-HISTORY.filter - rwp krith:

rwp@2Thessalonians:2:12 @{That they all might be judged} (\hina krithsin pantes\). First aorist passive subjunctive of \krin\, to sift, to judge, with \hina\. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

rwp@Acts:15:13 @{After they had held their peace} (\meta to sigsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrith Iakbos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

rwp@John:5:11 @{But he answered} (\hos de apekrith\). Demonstrative \hos\ (But this one) and deponent use of \apekrith\ (first aorist passive indicative of \apokrinomai\ with no passive force). {The same} (\ekeinos\). "That one," emphatic demonstrative as often in John (1:18,33; strkjv@9:37; strkjv@10:1|, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus. {Whole} (\hugi\). Predicate accusative agreeing with \me\ (me).

rwp@John:5:17 @{Answered} (\apekrinato\). Regular aorist middle indicative of \apokrinomai\, in John here only and verse 19|, elsewhere \apekrith\ as in verse 11|. {My Father} (\ho pater mou\). Not "our Father," claim to peculiar relation to the Father. {Worketh even until now} (\hes arti ergazetai\). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself. {And I work} (\kag ergazomai\). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.

rwp@John:6:9 @{A lad here} (\paidarion hde\). Old word, diminutive of \pais\, here only in N.T., not genuine in strkjv@Matthew:11:16|. How he came to have this small supply we do not know. {Barley} (\krithinous\). Adjective, here and verse 13| only in N.T., in the papyri, from \krith\, barley (Revelation:6:6|). Considered an inferior sort of bread. {Fishes} (\opsaria\). Late diminutive of \opson\, common in papyri and inscriptions for delicacies with bread like fish. In N.T. only here, verse 11; strkjv@21:9-13|. Synoptics have \ichthuas\.

rwp@Luke:6:37 @{And judge not} (\kai m krinete\). \M\ and the present active imperative, forbidding the habit of criticism. The common verb \krin\, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice. {Ye shall not be judged} (\ou m krithte\). First aorist passive subjunctive with double negative ou \m\, strong negative. {Condemn not} (\m katadikazete\). To give judgment (\dik, dixaz\) against (\kata\) one. \M\ and present imperative. Either cease doing or do not have the habit of doing it. Old verb. {Ye shall not be condemned} (\ou m katadikasthte\). First aorist passive indicative again with the double negative. Censoriousness is a bad habit. {Release} (\apoluete\). Positive command the opposite of the censoriousness condemned.

rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekeini ti kairi apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \npioi\ knew" (McNeile).

rwp@Revelation:7:13 @{Answered} (\apekrith\). First aorist passive (deponent) of \apokrinomai\ with \legn\ (saying), a common (only here in the Apocalypse) Hebrew redundancy in the Gospels (Mark:9:5|). An elder intervenes, though no question has been asked to interpret the vision (Swete). {These} (\houtoi\). Prophetic predicate nominative put before \tines eisin\ (who are they). Note article repeated with \stolas\ pointing to verse 9|, and accusative also retained after \peribeblmenoi\ as there. Both "who" and "whence" as in strkjv@Joshua:9:8|.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hesttas enpion tou thronou\). {Books were opened} (\biblia noichthsan\). First aorist passive of \anoig\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithsan\). First aorist passive indicative of \krin\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin ts zs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrith ti apistii\). First aorist passive indicative of old and common verb \diakrin\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunamth ti pistei\). First aorist passive again of \endunamo\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.

rwp@Romans:10:3 @{Being ignorant of God's righteousness} (\agnoountes tn tou theou dikaiosunn\). A blunt thing to say, but true as Paul has shown in strkjv@2:1-3:20|. They did not understand the God-kind of righteousness by faith (1:17|). They misconceived it (2:4|). {They did not subject themselves} (\ouch hupetagsan\). Second aorist passive indicative of \hupotass\, common _Koin_ verb, to put oneself under orders, to obey, here the passive in sense of the middle (James:4:7|) like \apekrithn\, I answered.