OT-PROPHET.filter - rwp blot:

rwp@2Corinthians:2:14 @{But thanks be unto God} (\ti de thei charis\). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to strkjv@6:10| on the subject of the Glory of the Christian Ministry as Bachmann points out in his _Kommentar_ (p. 124), only he runs it from strkjv@2:12-7:1| (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my _The Glory of the Ministry (An Exposition of II Cor. strkjv@2:12-6:10_). {Always} (\pantote\). The sense of present triumph has blotted out the gloom at Troas. {Leadeth in triumph} (\thriambeuonti\). Late common _Koin_ word from \thriambos\ (Latin _triumphus_, a hymn sung in festal processions to Bacchus). Verbs in \-eu\ (like \mathteu\, to make disciples) may be causative, but no example of \thriambeu\ has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession. {The savour} (\tn osmn\). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

rwp@2Corinthians:6:3 @{Giving no occasion of stumbling in any thing} (\mdemian en mdeni didontes proskopn\). \Proskop\, late word (Polybius, LXX), from \proskopt\, to strike against, to stumble. Only here in N.T. Note double negative in the Greek. {That the ministry be not blamed} (\hina m mmthi h diakonia\). Negative purpose (\hina m\). First aorist passive subjunctive of old verb \mmaomai\ from \mmos\, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, _That the Ministry Be Not Blamed_.

rwp@2Peter:2:13 @{Suffering wrong} (\adikoumenoi\). Present middle or passive participle of \adike\ to do wrong. Songs:Aleph B P, but A C K L have \komioumenoi\ (future middle participle of \komiz\), shall receive. {As the hire of wrong-doing} (\misthon adikias\). The Elephantine papyrus has the passive of \adike\ in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in II Peter. The picture proceeds now with participles like \hgoumenoi\ (counting). {Pleasure} (\hdonn\). See strkjv@James:4:1,3|. {To revel in the daytime} (\tn en hmeri truphn\). "The in the daytime revel" (old word \truph\ from \thrupt\, to enervate, in N.T. only here and strkjv@Luke:7:25|). {Spots} (\spiloi\). Old word for disfiguring spot, in N.T. only here and strkjv@Ephesians:5:27|. {Blemishes} (\mmoi\). Old word for blot (kin to \mu\), only here in N.T. See strkjv@1Peter:1:19| for \ammos kai aspilos\. {Revelling} (\entruphntes\). Present active participle of \entrupha\, old compound for living in luxury, only here in N.T. {In their love-feasts} (\en tais agapais\). Songs:B Sah, but Aleph A C K L P read \apatais\ (in their deceivings). If \agapais\ is genuine as it is in strkjv@Jude:1:12|, they are the only N.T. examples of this use of \agap\. {While they feast with you} (\suneuchoumenoi\). Present passive participle of late and rare verb \suneuche\ (\sun\, together, and \euche\, to feed abundantly) to entertain with. Clement of Alex. (_Paed_. ii. I. 6) applies \euchia\ to the \agap\.

rwp@Acts:3:19 @{Repent therefore} (\metanosate oun\). Peter repeats to this new crowd the command made in strkjv@Acts:2:38| which see. God's purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. {And turn again} (\kai epistrepsate\). Definitely turn to God in conduct as well as in mind. {That your sins may be blotted out} (\pros to exaliphthnai humn tas hamartias\). Articular infinitive (first aorist passive of \exaleiph\, to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and strkjv@Colossians:2:14|) with the accusative of general reference and with \pros\ and the accusative to express purpose. {That so} (\hops an\). Final particle with \an\ and the aorist active subjunctive \elthsin\ (come) and not "when" as the Authorized Version has it. Some editors put this clause in verse 20| (Westcott and Hort, for instance). {Seasons of refreshing} (\kairoi anapsuxes\). The word \anapsuxis\ (from \anapsuch\, to cool again or refresh, strkjv@2Timothy:1:16|) is a late word (LXX) and occurs here alone in the N.T. Surely repentance will bring "seasons of refreshing from the presence of the Lord."

rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hmn cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hmn\) and adds "which was contrary to us" (\ho n hupenantion hmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai rken ek tou mesou\). Perfect active indicative of \air\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\airn\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \rken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\proslsas auto ti stauri\). First aorist active participle of old and common verb \proslo\, to fasten with nails to a thing (with dative \stauri\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \stauri\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou m exaleips\). Strong double negative \ou m\ and the first aorist active (or future) of \exaleiph\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek ts biblou ts zs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nikn\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.