OT-POET.filter - rwp exegesis:

rwp@Luke:20:44 @{David therefore} (\Daueid oun\). Without \ei\ as in strkjv@Matthew:22:45|. On the basis of this definite piece of exegesis (\oun\, therefore) Jesus presses the problem (\ps\, how) for an explanation. The deity and the humanity of the Messiah in strkjv@Psalms:110| are thus set forth, the very problems that disturbed the rabbis then and that upset many critics today.

rwp@Luke:24:27 @{Interpreted} (\dirmneusen\). First aorist active (constative aorist) indicative of \diermneu\ (Margin has the imperfect \dirmneuen\), intensive compound (\dia\) of \hermneu\, the old verb to interpret from \hermneus\, interpreter, and that from \Herms\, the messenger of the gods as the people of Lystra took Paul to be (Acts:14:12|). But what wonderful exegesis the two disciples were now hearing! {Concerning himself} (\peri heauton\). Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.

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:9:12 @{Restoreth all things} (\apokatistanei panta\). This late double compound verb, usual form \apokathistmi\ in the papyri, is Christ's description of the Baptist as the promised Elijah and Forerunner of the Messiah. See on ¯Matthew:17:10-13|. The disciples had not till now understood that the Baptist fulfilled the prophecy in strkjv@Malachi:3:5f|. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\hs sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\hs haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31| about the sun being turned into darkness and the moon into blood as pointing to the events of the day of Pentecost as also "the great day of the Lord." Peter's interpretation of Joel should make us cautious about too literal an exegesis of these grand symbols.