OT-PROPHET.filter - rwp differs:

rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.

rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@Psalms:40:7-9| which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having \sma\ (body) rather than \tia\ (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). Songs:the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). {A body didst thou prepare for me} (\sma katrtis moi\). First aorist middle indicative second person singular of \katartiz\, to make ready, equip. Using \sma\ (body) for \tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.

rwp@Info_John @ NO EARLY MARTYRDOM FOR THE APOSTLE JOHN In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the _Codex Coislinianus_, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews (\hupo Ioudain anireth\) while the other manuscripts say that John rested in peace (\en eirni anepausato\). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mark:10:39; strkjv@Matthew:20:23|) and realized by James first of all (Acts:12:1f.|). John drank the cup in the exile to Patmos. The correction to Peter in strkjv@John:21:20-23| would have no meaning if the Apostle John had already been put to death.

rwp@John:12:40 @{He hath blinded} (\tetuphlken\). Perfect active indicative of \tuphlo\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\eprsen\). First aorist active indicative of \pro\, a late causative verb (from \pros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina m idsin\). Negative purpose clause with \hina m\ instead of \mpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sunsin\ where John has \nossin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straphsin\ (second aorist passive subjunctive of \streph\) while Matthew reads \epistrepssin\ (first aorist active of \epistreph\).

rwp@Revelation:5:12 @{Worthy} (\axion\). Agreeing in gender (grammatical neuter) with \arnion\, but some MSS. have \axios\ (masculine, natural gender). Note change to third person \estin\ instead of second \ei\. The point of the song is the same as that in verses 9,10|, but the language differs. Note the repeated article \to\ (the lamb the slain) referring to verses 6,9|. Note also the one article \tn\ before \dunamin\ for all the seven grounds of praise (\dunamin\, power, \plouton\, wealth, \sophian\, wisdom, \ischun\, strength, \timn\, honor, \doxan\, glory, \eulogian\, blessing), though \plouton\ is masculine, in contrast with separate article for each item (all three feminine) in strkjv@4:11|, here grouping them all together, "a heptad of praise" (Swete).