OT-LAW.filter - rwp breaking:

rwp@1Peter:4:15 @{Let no one of you suffer} (\m tis humn paschet\). Prohibition with \m\ and present active imperative (habit prohibited). {As} (\hs\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ hs\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotrin epithumts\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

rwp@1Timothy:5:12 @{Condemnation} (\krima\). See strkjv@3:6|. {They have rejected} (\thetsan\). First aorist passive of \athete\, late verb (first in LXX and Polybius), to reject, set aside (from \athetos\). See strkjv@1Thessalonians:4:8; strkjv@Galatians:2:21|. {Their first faith} (\tn prtn pistin\). "Their first pledge" (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of \krima\ and \pistis\).

rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tn kardian\). The verb \sunthrupt\, to crush together, is late _Koin_ for \apothrupt\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg hetoims ech\). I hold (myself) in readiness (adverb, \hetoims\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethnai\). First aorist passive infinitive of \de\ and note \ou monon\ rather than \m monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Isou\).

rwp@Acts:27:41 @{But lighting upon} (\peripesontes de\). Second aorist active participle of \peripipt\, old verb to fall into and so be encompassed by as in strkjv@Luke:10:30; strkjv@James:1:2|. There is a current on one side of St. Paul's Bay between a little island (Salmonetta) and Malta which makes a sand bank between the two currents. Unexpectedly the ship stuck in this sandbar. {Where two seas met} (\dithalasson\). Used in Strabo and Dio Chrysostom for divided seas (\dis, thalassa\). {They ran the vessel aground} (\epekeilan tn naun\). First aorist active indicative of old verb \epikell\, to run a ship ashore. Only here in N.T. Here also we have the only N.T. use of \naus\ for ship (from \na, ne\, to swim) so common in ancient Greek. Our word navy is from this word through the Latin. {Struck} (\ereisasa\). First aorist active participle of \ereid\, old verb to fix firmly. Only here in N.T. {Unmoveable} (\asaleutos\). From \a\ privative and \saleu\ to shake. Old word. In N.T. only here and strkjv@Hebrews:12:28|. {Began to break up} (\elueto\). Inchoative imperfect passive of the old verb \lu\, to loosen. The prow was stuck in the sand-bar, and the stern was breaking to pieces by the opposing waves lashing on both sides. It was a critical moment.

rwp@Acts:27:44 @{Some on planks} (\hous men epi sanisin\). Common Greek idiom (\hous men--hous de\) for "some--some." The only N.T. instance of the old Greek word \sanis\ for board or plank. The breaking of the ship gave scraps of timber which some used. {They all escaped safe} (\pantas diasthnai\). First aorist passive infinitive of \diasz\ (the very word used for the desire of the centurion about Paul) with accusative of general reference, the clause being subject of \egeneto\. Songs:Luke in this marvellous narrative, worthy of any historian in any age, shows how Paul's promise was fulfilled (verse 24|). Paul the prisoner is the hero of the voyage and shipwreck, a wonderful example of God's providential care.

rwp@John:21:4 @{When day was now breaking} (\prias d ginomens\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomens\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.

rwp@Luke:5:6 @{They inclosed} (\sunekleisan\). Effective aorist active indicative with perfective compound \sun\. {They shut together. Were breaking} (\diersseto\). Imperfect passive singular (\diktua\ being neuter plural). This is the late form of the old verb \diargnumi\. The nets were actually tearing in two (\dia-\) and so they would lose all the fish.

rwp@Luke:8:29 @{For he commanded} (\parggellen gar\). Imperfect active, correct text, for he was commanding. {Often times} (\pollois chronois\). Or "for a long time" like \chroni polli\ of verse 27| (see Robertson, _Grammar_, p. 537, for the plural here). {It had seized} (\sunrpakei\). Past perfect active of \sunarpaz\, to lay hold by force. An old verb, but only in Luke in the N.T. (Luke:8:29; strkjv@Acts:6:12; strkjv@19:29; strkjv@27:15|). {Was kept under guard} (\edesmeueto\). Imperfect passive of \desmeu\ to put in chains, from \desmos\, bond, and that from \de\ to bind. Old, but rather rare verb. Only here and strkjv@Acts:22:4| in this sense. In strkjv@Matthew:23:4| it means to bind together. Some MSS. read \desme\ in strkjv@Luke:8:29|. {Breaking the bands asunder} (\diarssn ta desma\). Old verb, the preposition \dia\ (in two) intensifying the meaning of the simple verb \rss\ or \rgnumi\, to rend. {Was driven} (\launeto\). Imperfect passive of \elaun\, to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.

rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusi ek tn gamn\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu\, very common Greek verb, but only twice in the N.T. (here and strkjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in strkjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoixsin\ (first aorist active subjunctive of \anoig\).

rwp@Luke:12:39 @{The thief} (\ho klepts\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poisi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in strkjv@Mark:11:32; strkjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

rwp@Luke:19:42 @{If thou hadst known} (\ei egns\). Second aorist active indicative of \ginsk\. Second-class condition, determined as unfulfilled. {Even thou} (\kai su\). Emphatic position of the subject. {But now} (\nun de\). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive. {They are hid} (\ekrub\). Second aorist passive indicative of \krupt\, common verb, to hide.

rwp@Luke:24:35 @{Rehearsed} (\exgounto\). Imperfect middle indicative of \exgeomai\, verb to lead out, to rehearse. Our word exegesis comes from this verb. Their story was now confirmatory, not revolutionary. The women were right then after all. {Of them} (\autois\). To them, dative case. They did not recognize Jesus in his exegesis, but did in the breaking of bread. One is reminded of that saying in the _Logia of Jesus_: "Raise the stone and there thou shalt find me, cleave the wood and there am I."

rwp@Mark:10:11 @Mark does not give the exception stated in strkjv@Matthew:19:9| "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.

rwp@Matthew:26:26 @{And blessed and brake it} (\eulogsas eklasen\). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in strkjv@1Corinthians:11:24|. The correct text there has only to \huper humn\ without \klmenon\. As a matter of fact the body of Jesus was not "broken" (John:19:33|) as John expressly states. {This is my body} (\touto estin to sma mou\). The bread as a symbol _represents_ the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

rwp@Matthew:27:32 @{Compelled} (\ggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).