OT-POET.filter - rwp counted:

rwp@2Corinthians:11:28 @{Besides those things that are without} (\chris tn parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\h epistasis moi h kath' hmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\h merimna pasn tn ekklsin\). Objective genitive after \merimna\ (distractions in different directions, from \meriz\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu\, old verb to accomplish (\anu\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katntsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

rwp@Acts:24:1 @{And with an Orator, one Tertullus} (\kai rhtoros Tertullou tinos\). A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul's departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (verse 11|). The employment of a Roman lawyer (Latin _orator_) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero _pro Cael_. 30). The speech was probably in Latin which Paul may have understood also. \Rhtr\ is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin _rhetor_ was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans:16:22|). {Informed} (\enephanisan\). Same verb as in strkjv@23:15,22|, somewhat like our modern "indictment," certainly accusations "against Paul" (\kata tou Paulou\). They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see _Oxyrhynchus Papyri_, Vol. II., p. 162, line 19.

rwp@Luke:23:19 @{Insurrection} (\stasin\). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard. {And for murder} (\kai phonon\). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists. {Was cast} (\n bltheis\). Periphrastic aorist passive indicative of \ball\, a quite unusual form.

rwp@Info_Mark @ This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter's discourses which Mark heard, such as green grass, flower beds (Mark:6:38|), two thousand hogs (Mark:5:13|), looking round about (Mark:3:5,34|). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like _Boanerges_ (Mark:3:17|), _Talitha cumi_ (Mark:5:41|), _Korban_ (Mark:7:11|), _Ephphatha_ (Mark:7:34|), _Abba_ (Mark:14:36|). The Greek is distinctly vernacular _Koin_ like one-eyed (\monophthalmon\, strkjv@Mark:9:47|) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like _centurio_ (Mark:15:39|), _quadrans_ (Mark:12:42|), _flagellare_ (Mark:15:15|), _speculator_ (Mark:6:27|), _census_ (Mark:12:14|), _sextarius_ (Mark:7:4|), _praetorium_ (Mark:15:6|), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter's preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Colossians:4:10|) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my _Making Good in the Ministry_. The character of the Gospel of Mark is determined largely by the scope of Peter's preaching as we see it in strkjv@Acts:10:36-42|, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark's Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

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.