OT-PROPHET-MINOR.filter - rwp 35:

rwp@1Peter:1:11 @{Searching} (\eraunntes\). Present active participle of \erauna\, late form for older \ereuna\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edlou\). Imperfect active of \dlo\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estsen hmeran\) First aorist active indicative of \histmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell\ and the present active infinitive of \krin\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri hi hrisen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \Hi\ (whom) is attracted from the accusative, object of \hrisen\ (first aorist active indicative of \horiz\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin paraschn\). Second aorist active participle of \parech\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith\, to persuade. {In that he hath raised him from the dead} (\anastsas auton ek nekrn\). First aorist active participle of \anistmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@John:13:35 @{By this} (\en touti\). Locative case with \en\, "In this way," viz., "if ye have love" (\ean agapn echte\), condition of third class (in apposition with \en touti\) with \ean\ and present active subjunctive of \ech\ ("keep on having love"). See strkjv@17:23| where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (_ad Galat_. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also strkjv@14:31|. Tertullian (_Apol_. 39) urges it also as proof of being disciples. Hatred of one another _per contra_, is an argument that we are \not\ disciples (learners) of Jesus.

rwp@John:13:36 @{Whither goest thou?} (\pou hupageis;\). Peter is puzzled just as the Pharisees were twice (7:35; strkjv@8:21f.|).

rwp@John:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthrpou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:8:19 @{His mother and brethren} (\h mtr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \auti\.

rwp@Luke:9:35 @If \ekeinous\ be accepted here instead of \autous\, the three disciples would be outside of the cloud. {Out of the cloud} (\ek ts nephels\). This voice was the voice of the Father like that at the baptism of Jesus (Luke:3:22; strkjv@Mark:1:11; strkjv@Matthew:3:17|) and like that near the end (John:12:28-30|) when the people thought it was a clap of thunder or an angel. {My son, my chosen} (\Hosea:huios mou, ho eklelegmenos\). Songs:the best documents (Aleph B L Syriac Sinaitic). The others make it "My Beloved" as in strkjv@Mark:9:7; strkjv@Matthew:17:5|. These disciples are commanded to hear Jesus, God's Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all.