OT-PROPHET.filter - rwp emprosthen:

rwp@1John:3:19 @{Shall we know} (\gnsometha\). Future middle indicative of \ginsk\, at any future emergency, we shall come to know by this (\en touti\) "that we are of the truth" (\hoti ek ts altheias esmen\). {Before him} (\emprosthen autou\). In the very presence of God we shall have confident assurance (\peisomen tn kardian hmn\, either we shall persuade our heart or shall assure our heart) because God understands us.

rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@2Corinthians:5:10 @{Before the judgment-seat of Christ} (\emprosthen tou bmatos tou Christou\). Old word \bma\, a step (from \bain\), a platform, the seat of the judge (Matthew:27:19|). Christ is Saviour, Lord, and Judge of us all (\tous pantas\, the all). {That each may receive} (\hina komistai hekastos\). Receive as his due, \komiz\ means, old verb. See on ¯Matthew:25:27|. {Bad} (\phaulon\). Old word, akin to German _faul_, worthless, of no account, base, wicked.

rwp@Galatians:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tn altheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon ti Kphi emprosthen pantn\). {Being a Jew} (\Ioudaios huparchn\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethniks\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaiks\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Ioudazein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.

rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.

rwp@John:3:28 @{I said} (\eipon\). As in strkjv@1:20,23|. He had always put Jesus ahead of him as the Messiah (1:15|). {Before him} (\emprosthen ekeinou\). "Before that one" (Jesus) as his forerunner simply. {I am sent} (\apestalmenos eimi\). Periphrastic perfect passive indicative of \apostell\.

rwp@John:10:4 @{When he hath put forth all his own} (\hotan ta idia panta ekbali\). Indefinite temporal clause with \hotan\ and the second aorist (effective) active subjunctive of \ekball\. No need of the _futurum exactum_ idea, simply, "when he leads out all his own sheep." They are all out of the fold. He overlooks none. \Ekball\ does mean "thrust out" if a reluctant sheep wishes to linger too long. {He goeth before them} (\emprosthen autn poreuetai\). Staff in hand he leads the way in front of the flock and they follow (\akolouthei\) him. What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds.

rwp@John:12:37 @{Though he had done so many signs before them} (\tosauta autou smeia pepoikotos emprosthen autn\). Genitive absolute with perfect active participle in concessive sense of \poie\. {Yet they believed not on him} (\ouk episteuon eis auton\). No "yet" in the Greek. Negative imperfect active of \pisteu\, "they kept on not believing on him," stubborn refusal in face of the light (verse 35|).

rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegksin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to dma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia tn keramn\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathkan auton\). First aorist (k aorist) effective active of \kathimi\, common verb. strkjv@Mark:2:4| has historical present \chalsi\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun ti klinidii\). Also in verse 24|. Diminutive of \klin\ (verse 18|) occurring in Plutarch and _Koin_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Isou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).

rwp@Luke:12:9 @{Shall be denied} (\aparnthsetai\). First future passive of the compound verb \aparneomai\. Here strkjv@Matthew:10:33| has \arnsomai\ simply. Instead of "in the presence of the angels of God" (\emprosthen tn aggeln tou theou\) strkjv@Matthew:10:33| has "before my Father who is in heaven."

rwp@Mark:2:12 @{Before them all} (\emprosthen pantn\). strkjv@Luke:5:25| follows Mark in this detail. He picked up (\aras\) his pallet and walked and went home as Jesus had commanded him to do (Mark:2:11|). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement (\existasthai\, our _ecstasy_, as strkjv@Luke:5:26| has it), was too general and great for words. The people could only say: "We never saw it on this fashion" (\Houts oudepote eidamen\). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the {paradoxes} (\paradoxa\, strkjv@Luke:5:26|) of that day. For it all they glorified God.

rwp@Matthew:7:6 @{That which is holy unto the dogs} (\to hagion tois kusin\). It is not clear to what "the holy" refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (_Sermon on the Mount_, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: "It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a _skubalon_, strkjv@Exodus:22:31|." The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities. {Your pearls before the swine} (\tous margaritas hmn emprosthen tn choirn\). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

rwp@Matthew:11:26 @{Wellpleasing in thy sight} (\eudokia emprosthen sou\). "For such has been thy gracious will" (Weymouth).

rwp@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tn basileian tn ourann\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Isous estath emprosthen tou hgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estath\, not \est\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hgemn\ (from \hgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus tn Ioudain;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?