OT-LAW.filter - rwp 18:10:

rwp@Acts:21:23 @{Do therefore this} (\touto oun poison\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchn echontes aph'\-- or \eph' heautn\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heautn\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heautn\ means that the vow lies on them still.

rwp@John:6:44 @{Except the Father draw him} (\ean m helkusi auton\). Negative condition of third class with \ean m\ and first aorist active subjunctive of \helku\, older form \helk\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parkolouthkoti psin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akribs\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\anthen\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:22:38 @{Lord, behold, here are two swords} (\kurie idou machairai hde duo\). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark:14:47; strkjv@Matthew:26:51f.; strkjv@Luke:22:50f.; strkjv@John:18:10f.|). Then Jesus will say: "For all that take the sword shall perish with the sword" (Matthew:26:52|). Clearly Jesus did not mean his language even about the sword to be pressed too literally. Songs:he said: "It is enough" (\Hikanon estin\). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

rwp@Mark:14:47 @{A certain one} (\heis tis\). Mark does not tell that it was Peter. Only strkjv@John:18:10| does that after Peter's death. He really tried to kill the man, Malchus by name, as John again tells (John:18:10|). Mark does not give the rebuke to Peter by Jesus in strkjv@Matthew:26:52ff|.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:18:10 @{Despise} (\kataphronste\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi autn\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to prospon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

rwp@Matthew:26:51 @{One of them that were with Jesus} (\heis tn meta Isou\). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John:18:10|). The sword or knife was one of the two that the disciples had (Luke:22:38|). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (\tion\ is diminutive in form, but not in sense, as often in the _Koin_). He may have been the leader of the band. His name, Malchus, is also given by John (John:18:10|) because Peter was then dead and in no danger.

rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustrion tn hepta astern\). On the word \mustrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \astern\ (genitive, \hn\). {In my right hand} (\epi ts dexias mou\). Or "upon," but \en ti\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chruss\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustrion\, since the genitive \luchnin\ after \mustrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi tn hepta ekklsin\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).

rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tn eirnn ek ts gs\). Second aorist active infinitive of \lamban\, and here the nominative case, the subject of \edoth\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina alllous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megal\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).

rwp@Revelation:8:13 @{An eagle} (\henos aetou\). "One eagle," perhaps \henos\ (\heis\) used as an indefinite article (9:13; strkjv@18:21; strkjv@19:17|). See strkjv@4:7| also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy:28:49; strkjv@Hosea:8:1; strkjv@Habbakkuk:1:8|). {Flying in mid-heaven} (\petomenou en mesouranmati\). Like the angel in strkjv@14:6| and the birds in strkjv@19:17|. \Mesouranma\ (from \mesourane\ to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because three trumpets yet to come. In strkjv@18:10,16,19| the double \ouai\ is merely for emphasis. {For them that dwell on the earth} (\tous katoikountas\). Accusative of the articular present active participle of \katoike\, is unusual (Aleph Q here and also in strkjv@12:12|) as in strkjv@Matthew:11:21|. There is even a nominative in strkjv@18:10|. {By reason of the other voices} (\ek tn loipn phnn\). "As a result of (\ek\) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" (\tn trin aggeln tn mellontn salpizein\).

rwp@Revelation:12:12 @{Therefore} (\dia touto\). "For this reason" as in strkjv@7:15; strkjv@18:8| (15 times in John's Gospel, Charles notes). It points back to verse 10|. {Rejoice} (\euphrainesthe\). Present middle imperative of \euphrain\ as in strkjv@11:10; strkjv@18:20|. {O heavens} (\hoi ouranoi\). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens. {They that dwell therein} (\hoi en autois sknountes\). Present active articular participle of \skno\ (see strkjv@7:15; strkjv@13:6|) to dwell (tabernacle) as of Christ in strkjv@John:1:14| and of God in strkjv@Revelation:21:3|. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn. {Woe for the earth and for the sea} (\ouai tn gn kai tn thalassan\). The accusative after \ouai\ as in strkjv@8:13|, but nominative in strkjv@18:10,16,19| in place of the usual dative (Matthew:11:21; strkjv@18:7|, etc.). {Is gone down} (\kateb\). Second aorist (effective) active indicative of \katabain\, "did go down." {But a short time} (\oligon kairon\). Accusative of extent of time, "a little time." The devil's departure from his warfare in the heavens reveals (\eids\, knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (\thumon\, boiling rage).

rwp@Revelation:18:8 @{Therefore} (\dia touto\). Because of her presumption added to her crimes. {In one day} (\en mii hmeri\). Symbolical term for suddenness like \mii hri\, in one hour (18:10,16,19|). John has in mind still strkjv@Isaiah:47:7-9|. {Shall come} (\hxousin\). Future active of \hk\. Her plagues are named (death, mourning, famine). {She shall be utterly burned} (\katakauthsetai\). Future passive of \katakai\ (perfective use of \kata\). {With fire} (\en puri\). "In fire," as in strkjv@17:16|. {Which judged her} (\ho krinas autn\). Articular first aorist active participle of \krin\ referring to \kurios ho theos\ (the Lord God). The doom of Babylon is certain because of the power of God.

rwp@Revelation:18:10 @{Standing afar off} (\apo makrothen hestkotes\). Perfect active (intransitive) participle of \histmi\. Vivid picture of the terrible scene, fascinated by the lurid blaze (cf. Nero's delight in the burning of Rome in A.D. 64), and yet afraid to draw near. On \apo makrothen\ see strkjv@Mark:5:6|. There is a weird charm in a burning city. They feared the same fate (cf. verse 7| for \basanismou\, torment). {Woe, woe, the great city} (\ouai, ouai, h polis h megal\). Only example in the Apocalypse of the nominative with \ouai\ except verses 16,19|, though in strkjv@Luke:6:25| and common in LXX (Isaiah:5:7,11|, etc.). For the dative see strkjv@Revelation:8:13|, once so "strong" (\h ischura\)! {In one hour} (\mii hri\). Repeated in verses 16,19|, and like \mii hmeri\ (in one day) in verse 8|. Some MSS. have here \mian hran\, like \poian hran\ (accusative of extent of time) in strkjv@3:3|. See verse 8| (\ho krinas\) for \h krisis sou\ (thy judgment). This is the dirge of the kings.

rwp@Romans:9:9 @{A word of promise} (\epaggelias ho logos houtos\). Literally, "this word is one of promise." Paul combines strkjv@Genesis:18:10,14| from the LXX.