OT-PROPHET.filter - rwp abbreviation:

rwp@Acts:5:36 @{Theudas} (\Theudas\). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (_Ant_. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (_Ant_. XVIII. 1, 6; XX. 5, 2; _War_ ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. {To be somebody} (\einai tina\). Indirect assertion with the infinitive and the accusative of general reference (\heauton\) and \tina\, predicate accusative. \Tina\ could be "anybody" or "somebody" according to context, clearly "somebody" of importance here. {Joined themselves} (\proseklith\). Correct text and not \prosekollth\ (Textus Receptus). First aorist passive indicative of \prosklin\, old verb to lean towards, to incline towards. Here only in the N.T. {Was slain} (\anireth\). First aorist passive of \anaire\ (cf. verse 33|). {Obeyed} (\epeithonto\). Imperfect middle, kept on obeying. {Were dispersed} (\dieluthsan\). First aorist passive indicative (effective aorist) of \dialu\, old verb to dissolve, to go to pieces. Here only in the N.T.

rwp@Matthew:5:31 @{A writing of divorcement} (\apostasion\), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of \biblion apostasiou\ (Ma strkjv@19:7; strkjv@Mark:10:4|). Vulgate has here _libellum repudii_. The papyri use \suggraph apostasiou\ in commercial transactions as "a bond of release" (see Moulton and Milligan's _Vocabulary_, etc.) The written notice (\biblion\) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.

rwp@Matthew:6:9 @{After this manner therefore pray ye} (\houts oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

rwp@Romans:16:15 @{Philologus} (\Philologon\). Another common slave name. {Julia} (\Ioulian\). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife. {Nereus} (\Nrea\). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why. {Olympas} (\Olumpn\). Possibly an abbreviation for Olympiodorus. {All the saints that are with them} (\tous sun autois pantas hagious\). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.

rwp@Titus:3:12 @{When I shall send} (\hotan pemps\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive (or future indicative) of \pemp\ (same form). {Artemas} (\Artemn\). Perhaps abbreviation of Artemidorus. Nothing more is known of him. {Or Tychicus} (\ Tuchikon\). Paul's well-known disciple (Colossians:4:7; strkjv@Ephesians:6:21; strkjv@2Timothy:4:12|). {To Nicopolis} (\eis Nikopolin\). Probably in Epirus, a good place for work in Dalmatia (2Timothy:4:10|). {I have determined} (\kekrika\). Perfect active indicative. I have decided. {To winter there} (\ekei paracheimasai\). First aorist active infinitive of \paracheimaz\, a literary _Koin_ word for which see strkjv@Acts:27:12; strkjv@1Corinthians:16:6|.

rwp@Titus:3:13 @{Zenas the lawyer} (\Znn ton nomikon\). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is _jurisconsultum_ for \nomikon\. {Apollos} (\Apolln\). Paul's friend (Acts:18:24-19:1; strkjv@1Corinthians:1:12ff.|). {Set forward} (\propempson\). First aorist active imperative of \propemp\, old verb, to send on ahead (1Corinthians:16:6,11; strkjv@Romans:15:24|). {That nothing be wanting unto them} (\hina mden autois leipi\). Purpose with \hina\ and present (or second aorist \lipi\, some MSS.) subjunctive of \leip\, old verb to leave, to remain, to lack. With dative case here (\autois\).