OT-PROPHET.filter - rwp birds:

rwp@1Corinthians:15:39 @{The same flesh} (\h aut sarx\). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul's argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost. {Of beasts} (\ktnn\). Old word, from \ktaomai\, to possess, and so property. See strkjv@Luke:10:34|. {Of birds} (\ptnn\). Old word from \petomai\, to fly, winged, flying. Only here in N.T.

rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' humn exchtai\). Perfect passive indicative of \exche\, late compound verb (\ex, chos, ch, ch\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti topi\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\h pistis humn h pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exchtai\ above. {Songs:that we need not to speak anything} (\hste m chreian echein hms lalein ti\). \Hste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin_ for speaking and preaching (in the N.T.).

rwp@1Timothy:3:7 @{From them that are without} (\apo tn exthen\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

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:3:7 @{Kind} (\phusis\). Old word from \phu\, order of nature (Romans:1:26|), here of all animals and man, in strkjv@2Peter:1:4| of God and redeemed men. {Of beasts} (\thrin\). Old word diminutive from \thr\ and so "little beasts" originally, then wild animals in general (Mark:1:13|), or quadrupeds as here. These four classes of animals come from strkjv@Genesis:9:2f|. {Birds} (\peteinn\). Old word for flying animals (from \petomai\, to word from \herp\, to crawl (Latin _serpo_), hence serpents. {Things in the sea} (\enalin\). Old adjective (\en, hals\, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of \te kai\ with the first two and the second two. See a different classification in strkjv@Acts:10:12; strkjv@11:6|. {Is tamed} (\damazetai\). Present passive indicative of \damaz\, old verb kin to Latin _dominus_ and English tame, in N.T. only in this passage and strkjv@Mark:5:4|. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in strkjv@Genesis:1:28|. {Hath been tamed} (\dedamastai\). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). {By mankind} (\ti phusei ti anthrpini\). Instrumental case with repeated article and repetition also of \phusis\, "by the nature the human." For \anthrpinos\ see strkjv@Acts:17:25|.

rwp@John:3:11 @{We speak that we do know} (\ho oidamen laloumen\). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses \lale\ some 60 times, half of them by Jesus, very little distinction existing between the use of \lale\ and \leg\ in John. Originally \lale\ referred to the chatter of birds. Note John's frequent use of \amn amn\ and \leg\ (double emphasis). {And bear witness of that we have seen} (\kai ho herakamen marturoumen\). The same use of neuter singular relative \ho\ as before. Perfect active indicative of \hora\. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. {And ye receive not our witness} (\kai tn marturian hmn ou lambanete\). This is the tragedy of the matter as John has shown (1:11,26|) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in strkjv@1John:1:1f|. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.

rwp@Luke:12:24 @{The ravens} (\tous korakas\). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. strkjv@Matthew:6:26| has simply "the birds" (\ta peteina\). {Storechamber} (tameion). Not in strkjv@Matthew:6:26|. Means secret chamber in strkjv@Luke:12:3|. {Of how much more} (\posi mllon\). strkjv@Matthew:6:26| has question, \ouch mllon\.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\hste mketi chrein mde ta pros tn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

rwp@Mark:4:32 @{Groweth up} (\anabainei\). strkjv@Matthew:13:32| {When it is grown} (\hotan auxthi\). {Under the shadow thereof} (\hupo tn skian autou\). A different picture from Matthew's {in the branches thereof} (\en tois kladois autou\). But both use \katasknoin\, to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In strkjv@Matthew:8:20| the birds have nests (\katasknseis\). The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew:17:20; strkjv@Luke:17:6|).

rwp@Matthew:6:27 @{Unto his stature} (\epi tn hlikian autou\). The word \hlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

rwp@Matthew:8:20 @{Holes} (\phleous\). A lurking hole, burrow. {Nests} (\katasknseis\). "Roosts, i.e. leafy, \sknai\ for settling at night (_tabernacula, habitacula_), not nests" (McNeile). In the Septuagint it is used of God tabernacling in the Sanctuary. The verb (\kataskno\) is there used of birds (Psalms:103:12|).

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthrpou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en ti kardii autou\, perfect passive participle of \speir\, to sow) and "the man sown by the wayside" (\ho para tn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

rwp@Revelation:8:13 @{An eagle} (\henos aetou\). "One eagle," perhaps \henos\ (\heis\) used as an indefinite article (9:13; strkjv@18:21; strkjv@19:17|). See strkjv@4:7| also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy:28:49; strkjv@Hosea:8:1; strkjv@Habbakkuk:1:8|). {Flying in mid-heaven} (\petomenou en mesouranmati\). Like the angel in strkjv@14:6| and the birds in strkjv@19:17|. \Mesouranma\ (from \mesourane\ to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because three trumpets yet to come. In strkjv@18:10,16,19| the double \ouai\ is merely for emphasis. {For them that dwell on the earth} (\tous katoikountas\). Accusative of the articular present active participle of \katoike\, is unusual (Aleph Q here and also in strkjv@12:12|) as in strkjv@Matthew:11:21|. There is even a nominative in strkjv@18:10|. {By reason of the other voices} (\ek tn loipn phnn\). "As a result of (\ek\) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" (\tn trin aggeln tn mellontn salpizein\).

rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babuln h megal\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoiktrion\). Late word (from \katoike\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulak pantos pneumatos akathartou\). \Phulak\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulak pantos orneou akathartou kai memismenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.

rwp@Revelation:19:17 @{An angel} (\hena aggelon\). Like \heis\ in strkjv@18:21|, just "an," not "one." {Standing in the sun} (\hestta en ti hlii\). Second perfect active participle of \histmi\ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For \orneois\ (birds) see strkjv@18:2| and for \en mesouranmati\ (in mid heaven) see strkjv@18:13; strkjv@14:6|. {Come and be gathered together} (\Deute sunachthte\). \Deute\ is the adverb \deur\ (hither), used when two or more are addressed, possibly from \deuro ite\ (come here). Asyndeton also without \kai\ (and). First aorist passive imperative of \sunag\. The metaphor is drawn from strkjv@Ezekiel:39:17|. {Unto the great supper of God} (\eis to deipnon to mega tou theou\). The habits of vultures are described by Christ in strkjv@Matthew:24:28|. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16|) and that of Gog and Magog (20:8ff.|) mentioned after the thousand years? The language in strkjv@20:8ff.| seems like this derived from strkjv@Ezekiel:39:17ff.|, and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodidmi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).