OT-PROPHET.filter - rwp horror:

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

rwp@1Corinthians:6:15 @{Members of Christ} (\mel Christou\). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13|), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; strkjv@Ephesians:4:11-16; strkjv@5:30|). {Shall I then take away?} (\aras oun;\). First aorist active participle of \air\, old verb to snatch, carry off like Latin _rapio_ (our rape). {Make} (\pois\). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us. {God forbid} (\m genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).

rwp@1Corinthians:8:8 @{Will not commend} (\ou parastsei\). Future active indicative of \paristmi\, old word to present as in strkjv@Acts:1:3; strkjv@Luke:2:22; strkjv@Colossians:1:28|. Food (\brma\) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. {Are we the worse} (\husteroumetha\). Are we left behind, do we fall short. Both conditions are of the third class (\ean m, ean\) undetermined. {Are we the better} (\perisseuometha\). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other's ignorance, the other in horror of the other's heresy and daring.

rwp@1Corinthians:10:8 @{Neither let us commit fornication} (\mde porneumen\). More exactly, And let us cease practicing fornication as some were already doing (1Corinthians:6:11; strkjv@7:2|). The connection between idolatry and fornication was very close (see Jowett, _Epistles of Paul_, II, p. 70) and see about Baal-Peor (Numbers:25:1-9|). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite. {In one day} (\mii hmeri\). An item that adds to horror of the plague in strkjv@Numbers:25:9| where the total number is 24,000 instead of 23,000 as here for one day.

rwp@1Corinthians:11:22 @{What? Have ye not houses?} (\M gar oikias ouk echete;\) The double negative (\m--ouk\) in the single question is like the idiom in strkjv@9:4f.| which see. \M\ expects a negative answer while \ouk\ negatives the verb \echete\. "For do you fail to have houses?" Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, \kataphroneite\) of the church of God. {That have not} (\tous m echontas\). Not those without houses, but those who have nothing, "the have-nots" (Findlay) like strkjv@2Corinthians:8:12|, in contrast with \hoi echontes\ "the haves" (the men of property). {What shall I say to you?} (\ti eip humin;\) Deliberative subjunctive that well expresses Paul's bewilderment.

rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrxantes\). First aorist active participle from \diarrgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepdsan\). First aorist (ingressive) active indicative of \ekpda\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).

rwp@Acts:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).

rwp@James:2:19 @{Thou believest that God is one} (\su pisteueis hoti heis theos estin\). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. {Thou doest well} (\kals poieis\). That is good as far as it goes, which is not far. {The demons also believe} (\kai ta daimonia pisteuousin\). They go that far (the same verb \pisteu\). They never doubt the fact of God's existence. {And shudder} (\kai phrissousin\). Present active indicative of \phriss\, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin _horreo_ (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

rwp@John:6:71 @{Of Simon Iscariot} (\Simnos Iskaritou\). Songs:his father was named Iscariot also, a man of Kerioth (possibly in Judah, strkjv@Joshua:15:25|, possibly in Moab, strkjv@Jeremiah:48:24|), not in Galilee. Judas was the only one of the twelve not a Galilean. The rest of the verse is like strkjv@12:4|. {One of the twelve} (\heis ek tn ddeka\). The eternal horror of the thing.

rwp@Luke:4:13 @{Every temptation} (\panta peirasmon\). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Hebrews:4:15|). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. {For a season} (\achri kairou\). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark:8:33|), through the Pharisees (John:8:40ff.|), besides Gethsemane (Luke:22:42,53|).

rwp@Matthew:24:20 @{In winter nor on a sabbath} (\cheimnos\, genitive of time, \mde sabbati\, locative of time). In winter because of the rough weather. On a sabbath because some would hesitate to make such a journey on the sabbath. Josephus in his _Wars_ gives the best illustration of the horrors foretold by Jesus in verse 21|.

rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\agmen\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis tn ddeka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

rwp@Revelation:6:6 @{As it were a voice} (\hs phnn\). "This use of \hs\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krithn\). Old word \krith\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\m adiksis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \adike\. See strkjv@7:3; strkjv@9:4| for \adike\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eidla\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula\, to rob. The town clerk (Acts:19:37|) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, _Ant_. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.