OT-POET.filter - rwp sken:

rwp@Acts:8:28 @{Was reading} (\aneginsken\). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" (\kousen auton anaginskontos\), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32|.

rwp@Acts:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech\ and \de\ of contrast (but). {Concerning their own religion} (\peri ts idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Isou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnkotos\). Perfect active participle of \thnsk\ agreeing with \Isou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zin\). Imperfect active of \phask\, old form of \phmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.

rwp@Luke:7:39 @{This man} (\houtos\). Contemptuous, this fellow. {If he were a (the) prophet} (\ei n [ho] prophts\). Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts. {Would have perceived} (\eginsken an\). Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative (\an\ in the conclusion, a mere device for making it plain that it is not a condition of the first class). {Who and what manner of woman} (\tis kai potap h gun\). She was notorious in person and character.

rwp@Luke:23:54 @{The day of the Preparation} (\hmera paraskeus\). The technical Jewish phrase for the day before the sabbath for which see discussion on ¯Matthew:27:62|. {Drew on} (\epephsken\). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.

rwp@Mark:5:23 @{My little daughter} (\to thugatrion mou\). Diminutive of \thugatr\ (Matthew:9:18|). "This little endearing touch in the use of the diminutive is peculiar to Mark" (Vincent). "Is at the point of death" (\eschats echei\). Has it in the last stages. strkjv@Matthew:9:18| has: "has just died" (\arti eteleusen\), Luke "she lay a dying" (\apethnsken\, imperfect, she was dying). It was a tragic moment for Jairus. {I pray thee}, not in the Greek. This ellipsis before \hina\ not uncommon, a sort of imperative use of \hina\ and the subjunctive in the _Koin_ (Robertson, _Grammar_, p. 943).

rwp@Mark:9:31 @{For he taught} (\edidasken gar\). Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark:8:31; strkjv@Matthew:16:21; strkjv@Luke:9:22|). Now as then Jesus foretells his resurrection "after three days" ("the third day," strkjv@Matthew:17:23|).