OT-LAW.filter - rwp Helped:

rwp@Acts:4:2 @{Being sore troubled} (\diaponoumenoi\). Present passive participle of old verb \diapone\ (perfective use of \dia\) to be worked up, indignant. In the N.T. only here and strkjv@16:8|. {Because} (\dia to\). The articular infinitive with two accusatives, one the object (the people), the other ("they") of general reference. {In Jesus} (\en Isou\). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew:22:23|). This same use of \en\ appears in strkjv@1Corinthians:4:6| (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.

rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.

rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos mn ephests\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hests=histamenos\ (intransitive). {Consenting} (\suneudokn\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairountn\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

rwp@Acts:23:19 @{Took him by the hand} (\epilabomenos ts cheiros autou\). Kindly touch in Lysias, _ut fiduciam adolescentis confirmaret_ (Bengel). Note genitive with the second aorist middle (indirect, to himself) of \epilamban\ as in strkjv@Luke:8:54| with \kratsas\ which see. How old the young man (\neanias\) was we do not know, but it is the very word used of Paul in strkjv@7:58| when he helped in the killing of Stephen, a young man in the twenties probably. See also strkjv@20:9| of Eutychus. He is termed \neaniskos\ in verse 22|. {Asked him privately} (\kat' idian epunthaneto\). Imperfect middle, began to ask (inchoative).

rwp@Acts:28:12 @{Touching} (\katachthentes\). First aorist passive participle of \katag\, to go down to land, just the opposite of \anchthmen\ in verse 11| from \anag\, to go up to sea. {At Syracuse} (\eis Surakousas\). The chief city of Sicily and eighty miles from Malta. Perhaps open weather and a southerly wind helped them across. Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know.

rwp@John:2:17 @{Remembered} (\emnsthsan\). First aorist passive indicative of \mimnsk\, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered. {That it is written} (\hoti gegrammenon estin\). Periphrastic perfect passive indicative of \graph\ retained in indirect discourse (assertion). {The zeal of thine house} (\ho zlos tou oikou sou\). Objective genitive. "The zeal for thy house." {Shall eat me up} (\kataphagetai me\). Future middle indicative of \katesthi\, defective verb, to eat down ("up" we say), perfective use of \kata-\. This future \phagomai\ is from the second aorist \ephagon\. It is a quotation from strkjv@Psalms:69:9|, frequently quoted in the N.T.

rwp@John:3:9 @{How?} (\Ps;\) Nicodemus is not helped either by the use of \hudr\ or \pneuma\ to understand \dei gennthnai anthen\ (the necessity of the birth from above or regeneration). He falls back into his "stupid misunderstanding." There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth.

rwp@Luke:1:13 @{Is heard} (\eiskousth\). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also. {John} (\Iann\). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17|) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like strkjv@1:30-33,35-37,42-45,46-55,68-70; strkjv@2:10-12,14,29-32,34-35|. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.

rwp@Luke:16:9 @{By the mammon of unrighteousness} (\ek tou mamn ts adikias\). By the use of what is so often evil (money). In strkjv@Matthew:6:24| mammon is set over against God as in strkjv@Luke:16:13| below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. {When it shall fail} (\hotan eklipi\). Second aorist active subjunctive with \hotan\, future time. The mammon is sure to fail. {That they may receive you into the eternal tabernacles} (\hina dexntai humas eis tas ainious sknas\). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.

rwp@Info_Mark @ THE GOSPEL ACCORDING TO MARK BY WAY OF INTRODUCTION One of the clearest results of modern critical study of the Gospels is the early date of Mark's Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that A.D. 50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_. Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark's Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q (_Logia of Jesus_) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark's work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter (_The Four Gospels_) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter's own statement, either in Babylon or Rome (1Peter:5:13|).

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tektn;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tektn\ comes from \tekein, tikt\, to beget, create, like \techn\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tektn\ here. {And they were offended in him} (\kai eskandalizonto en auti\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophts\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en ti oikii autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:14:36 @{Abba, Father} (\Abba ho patr\). Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is strkjv@Galatians:4:6|, a probable memory of Paul's childhood prayers. About "the cup" see on ¯Matthew:26:39|. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews:5:7f.|) and helped to submit to the Father's will as he does instantly. {Not what I will} (\ou ti eg thel\). Matthew has "as" (\hs\). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Info_Philipians @ EPISTLE TO THE PHILIPPIANS FROM ROME ABOUT A.D. 61 BY WAY OF INTRODUCTION There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in _St. Paul's Ephesian Ministry_ (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments _pro_ and _con_ that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul's joy and pride and they had helped him before as they did this time.

rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tn thlipsin kai ptcheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek tn legontn\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg\ (Acts:5:36; strkjv@8:9|) even though \legontn\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunagg tou Satan\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).

rwp@Revelation:12:16 @{Helped the woman} (\ebothsen ti gunaiki\). First aorist active indicative of \bothe\, old verb with the dative as in strkjv@Hebrews:2:18|, which see. Herodotus tells of the Lycus disappearing underground near Colossae. But this vivid symbol is not dependent on historical examples. {Swallowed up} (\katepien\). Second aorist active indicative of \katapin\, literally "drank down."