OT-POET.filter - rwp orous:

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik\). Condition of the first class with \ei\ and the present active indicative of \adike\ (\a\ privative and \dik\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\hn houtoi katgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katgorousin\) to case of the unexpressed antecedent \toutn\ ("of these things"). \Mou\ is genitive of person after \katgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos Rmaiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ho katgoroumenos echoi\). This use of the optative in this temporal clause with \prin \ instead of the subjunctive \an echi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata prospon tous katgorous\). Same word \katgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban\) opportunity for defence (objective genitive) concerning the charge" (\egklmatos\ in N.T. only here and strkjv@23:19| which see).

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de timasate ton ptchon\). First aorist active indicative of \atimaz\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin humn\). Not very common compound (\katadunasteu\, present active indicative, from \kata\ and \dunasts\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin\ to judge, \krits\ (judge), place where judgment is given.

rwp@John:9:4 @{We must work the works of him that sent me} (\hmas dei ergazesthai ta erga tou pempsantos me\). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not \eme\ (I) and \me\ (me) of the Syrian class nor \hmas\ (we) and \hmas\ (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for \eme\ me. We are not able to fathom the depth of the necessity (\dei\) here involved in each life as in this poor blind man and in each of us. {While it is day} (\hes hmera estin\). This clause gives the note of urgency upon us all. {The night cometh} (\erchetai nux\). "Night is coming on," and rapidly. Night was coming for Jesus (7:33|) and for each of us. Cf. strkjv@11:9; strkjv@12:35|. Even electric lights do not turn night into day. \Hes\ with the present indicative (21:22f.|) means "while," not until as in strkjv@13:38|.

rwp@Luke:8:14 @{They are choked} (\sunpnigontai\). Present passive indicative of this powerfully vivid compound verb \sunpnig\ used in strkjv@Mark:4:19; strkjv@Matthew:13:22|, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" (\poreuomenoi\). {Bring no fruit to perfection} (\ou telesphorousin\). Compound verb common in the late writers (\telos, phore\). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

rwp@Luke:8:15 @{In an honest and good heart} (\en kardii kali kai agathi\). Peculiar to Luke. In verse 8| the land (\gn\) is called \agathn\ (really good, generous) and in verse 15| we have \en ti kali gi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore\). That is the proof of spiritual life. {In patience} (\en hupomoni\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

rwp@Luke:23:2 @{Began to accuse} (\rxanto katgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hmn\). Present active participle of \diastreph\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\kluonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \kluonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Luke:23:5 @{But they were the more urgent} (\hoi de epischuon\). Imperfect active of \epischu\, to give added (\epi\) strength (\ischu\). And they kept insisting. Evidently Pilate had taken the thing too lightly. {He stirred up the people} (\anaseiei ton laon\). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2|, "perverting our nation"). {Beginning from Galilee} (\arxamenos apo ts Galilaias\). These very words occur in the address of Peter to the group in the house of Cornelius (Acts:10:37|). The idiomatic use of \arxamenos\ appears also in strkjv@Acts:1:22|. Galilee (Grote) was the mother of seditious men (see Josephus).

rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\san hs probata m echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \M\ is the usual negative for the participle in the _Koin_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\rxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.