OT-POET.filter - rwp continued:

rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

rwp@Acts:24:26 @{He hoped withal} (\hama kai elpizn\). "At the same time also hoping." Paul had mentioned the "alms" (24:17|) and that excited the avarice of Felix for "money" (\chrmata\). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (_Ant_. XX. 8, 9) represents Felix as greedy for money. {The oftener} (\puknoteron\). Comparative adverb of \puknos\, old word, in N.T. only here and strkjv@Luke:5:33| which see and strkjv@1Timothy:5:23|. Kin to \pugm\ (Mark:7:3|) which see from \puk\, thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense \elpizn\), kept on sending for him (present tense \metapempomenos\), and kept on communing (imperfect active \hmilei\ from \homile\, old word as in strkjv@Acts:20:11; strkjv@Luke:24:14|, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again.

rwp@James:2:3 @{And ye have regard to} (\epiblepste de epi\). First aorist active subjunctive (still with \ean\ of verse 2|) of \epiblep\, followed by repeated preposition \epi\, to gaze upon, old compound, in N.T. only here and strkjv@Luke:1:48; strkjv@9:38|. {Weareth} (\phorounta\). "Wearing," present active participle of the old frequentative verb \phore\ (from \pher\), to bear constantly, to wear (Matthew:11:8|). Note repeated article \tn\ (the) with \esthta\ pointing to verse 2|. {And say} (\kai eipte\). Continuing the third-class condition with \ean\ and second aorist active subjunctive of \eipon\. {Sit thou here in a good place} (\su kathou hde kals\). Emphatic position of \su\, "Do thou sit here in a good place." Present middle imperative of \kathmai\ to sit for the literary \kathso\. See strkjv@Matthew:23:6| for the first seats in the synagogue (places of honour). {And ye say to the poor man} (\kai ti ptchi eipte\). Third class condition with \ean\ continued as before (\eipte\). Note article \ti\ pointing to verse 2|. {Stand thou there} (\su stthi ekei\). Second aorist (intransitive) active imperative of \histmi\, to place. Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS. vary in the position of \ekei\ (there). {Or sit under my footstool} (\ kathou hupo to hupopodion mou\). For this use of \hupo\ "down against" or "down beside" see strkjv@Exodus:19:17| \hupo to oros\ ("at the foot of the mountain") and \hupo se\ ("at thy feet") (Deuteronomy:33:3|). Conquerors often placed their feet on the necks of the victims (Luke:20:43|).

rwp@James:2:14 @{What doth it profit?} (\ti ophelos;\). Rhetorical question, almost of impatience. Old word from \ophell\, to increase, in N.T. only here, verse 16; strkjv@1Corinthians:15:32|. "\Ti ophelos\ was a common expression in the vivacious style of a moral diatribe" (Ropes). {If a man say} (\ean legi tis\). Condition of third class with \ean\ and the present active subjunctive of \leg\, "if one keep on saying." {He hath faith} (\pistin echein\). Infinitive in indirect assertion after \legi\. {But have not works} (\erga de m echi\). Third-class condition continued, "but keeps on not having (\m\ and present active subjunctive \echi\) works." It is the spurious claim to faith that James here condemns. {Can that faith save him?} (\m dunatai h pistis ssai auton;\). Negative answer expected (\m\). Effective aorist active infinitive \ssai\ (from \sz\). The article \h\ here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

rwp@James:2:16 @{And one of you say unto them} (\eipi de tis autois ex humn\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipi\. {Go in peace} (\hupagete en eirni\). Present active imperative of \hupag\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\m dte de\). Third-class condition with \de\ (and yet) and \m\ and the second aorist active subjunctive of \didmi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitdeia tou smatos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.

rwp@John:1:20 @{And he confessed} (\kai hmologsen\). The continued paratactic use of \kai\ (and) and the first aorist active indicative of \homologe\, old verb from \homologos\ (\homon, leg\, to say the same thing), to confess, in the Synoptics (Matthew:10:32|) as here. {And denied not} (\kai ouk rnsato\). Negative statement of same thing in Johannine fashion, first aorist middle indicative of \arneomai\, another Synoptic and Pauline word (Matthew:10:33; strkjv@2Timothy:2:12|). He did not contradict or refuse to say who he was. {And he confessed} (\kai hmologsen\). Thoroughly Johannine again in the paratactic repetition. {I am not the Christ} (\Eg ouk eimi ho Christos\). Direct quotation again with recitative \hoti\ before it like our modern quotation marks. "I am not the Messiah," he means by \ho Christos\ (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke:3:15|).

rwp@John:3:23 @{John was also baptizing} (\n de kai ho Ians baptizn\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ainn eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla n ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.

rwp@Luke:7:38 @{Standing behind at his feet} (\stsa opis para tous podas autou\). Second aorist active participle from \histmi\ and intransitive, first aorist \estsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin ts kephals auts exemassen\). Inchoative imperfect of an old verb \ekmass\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\leiphen ti muri\). Imperfect active again of \aleiph\, a very common verb. \Chri\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:18:4 @{He would not} (\ouk thelen\). Imperfect tense of continued refusal. {Though} (\ei kai\). Concerning sentence, not \kai ei\ (even if).

rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta breph\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina autn hapttai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapstai\). {Rebuked} (\epetimn\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimsan\.

rwp@Luke:18:34 @{And they perceived not} (\kai ouk eginskon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden toutn sunkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\n to rhma touto kekrummenon ap' autn\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

rwp@Luke:19:21 @{I feared} (\ephoboumn\). Imperfect middle, I continued to fear. {Austere} (\austros\). Old Greek word from \au\, to dry up. Reproduced in Latin _austeros_ and English _austere_. It means rough to the taste, stringent. Here only in the N.T. Compare \sklros\ (hard) in strkjv@Matthew:25:24|. "Harsh in flavour, then in disposition" (Bruce). {Thou layedst not down} (\ouk ethkas\). Probably a proverb for a grasping profiteer.

rwp@Luke:19:36 @{They spread} (\hupestrnnuon\). Imperfect active describing the continued spreading as they went on. \Hupostrnnu\ is a late form of the old verb \hupostorennumi\. Here only in the N.T.

rwp@Luke:24:16 @{Were holden that they should not know him} (\ekratounto tou m epignnai auton\). Imperfect passive of \krate\, continued being held, with the ablative case of the articular infinitive, "from recognizing him," from knowing him fully (\epi-gnnai\, ingressive aorist of \epiginsko\). The \m\ is a redundant negative after the negative idea in \ekratounto\.

rwp@Mark:6:2 @{Began to teach} (\rxato didaskein\). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (\archisunaggos\, see strkjv@Matthew:5:22|) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service. {Whence hath this man these things?} (\Pothen touti tauta;\). Laconic and curt, {Whence these things to this fellow?} With a sting and a fling in their words as the sequel shows. They continued to be amazed (\exeplssonto\, imperfect tense passive). They challenge both the apparent {wisdom} (\sophia\) with which he spoke and {the mighty works} or powers (\hai dunameis\) {such as those} (\toiautai\) {coming to pass} (\ginomenai\, present middle participle, repeatedly wrought) {by his hands} (\dia tn cheirn\). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai leiphon elaii\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph elaii\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mllon perissoteron ekrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\polli mllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

rwp@Mark:8:25 @{He looked steadfastly} (\dieblepsen\). He saw thoroughly now, effective aorist (\dieblepsen\), he was completely restored (\apekatest\, second aorist, double compound and double augment), and kept on seeing (\eneblepen\, imperfect, continued action) all things clearly or at a distance (\tlaugs\, common Greek word from \tle\, afar, and \aug\, radiance, far-shining). Some manuscripts (margin in Westcott and Hort) read \dlaugs\, from \dlos\, plain, and \aug\, radiance.

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Matthew:22:33 @{They were astonished} (\exeplssonto\). Descriptive imperfect passive showing the continued amazement of the crowds. They were struck out (literally).