OT-PROPHET.filter - rwp methu:

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:11:21 @{Taketh before} (\prolambanei\). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together (\koinon deipnon\), not to say a Lord's \deipnon\. It was a mere {grab-game}. {This one is hungry} (\hos de peini\). Demonstrative \hos\. Nothing is left for him at the love-feast. {Another is drunken} (\hos de methuei\). Such disgusting conduct was considered shameful in heathen club suppers. "Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord" (Robertson and Plummer). On \methu\, to be drunk, see on ¯Matthew:24:49; strkjv@Acts:2:15|.

rwp@1Thessalonians:5:7 @{They that be drunken are drunken in the night} (\hoi methuskomenoi nuktos methuousin\). No need of "be" here, they that are drunken. No real difference in meaning between \methusk\ and \methu\, to be drunk, except that \methusk\ (inceptive verb in \-sk\) means to get drunk. {Night} (\nuktos\, genitive by night) is the favourite time for drunken revelries.

rwp@Ephesians:5:18 @{Be not drunken with wine} (\m methuskesthe oini\). Present passive imperative of \methusk\, old verb to intoxicate. Forbidden as a habit and to stop it also if guilty. Instrumental case \oini\. {Riot} (\astia\). Old word from \astos\ (adverb \asts\ in strkjv@Luke:15:13|), in N.T. only here, strkjv@Titus:1:6; strkjv@1Peter:4:4|. {But be filled with the Spirit} (\alla plrousthe en pneumati\). In contrast to a state of intoxication with wine.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hudr oinon gegenmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\phnei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetrkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusthsin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

rwp@Revelation:17:2 @{The kings of the earth} (\hoi basileis ts gs\). Repeated in strkjv@1:5; strkjv@6:15; strkjv@17:18; strkjv@18:3,9; strkjv@19:19; strkjv@21:24| and "the kings of the inhabited earth" (16:14|) either for human rulers in general or the vassal kings absorbed by the Roman Empire. {Committed fornication} (\eporneusan\). First aorist active indicative of \porneu\. "In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries" (Swete). {Were made drunken} (\emethusthsan\). First aorist passive indicative of \methusk\, old verb (from \methu\), as in strkjv@Luke:12:45|, here only in the Apocalypse. Cf. strkjv@Isaiah:51:7| and \pepotiken\ in strkjv@Revelation:14:8|. See strkjv@18:3|.

rwp@Revelation:17:6 @{Drunken with the blood of the saints} (\methuousan ek tou haimatos tn hagin\). Present active feminine accusative singular participle of \methu\, old verb, to be drunk (Matthew:24:49|). {Of the martyrs of Jesus} (\tn marturn Isou\). "Witnesses" (2:13|) for Jesus (objective genitive) unto blood (16:6; strkjv@18:24|) and so martyrs in the modern sense of the word. "Drunk with blood" is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny). {With a great wonder} (\thauma mega\). Cognate accusative with \ethaumasa\.

rwp@Revelation:21:20 @Sardonyx (\sardonux\), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius (\sardion\) see strkjv@4:3|; chrysolite (\chrusolithos\), here only in N.T. (Exodus:28:20|), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl (\brullos\), again here only in N.T. (Exodus:28:20|), note the difficulty of identification, much like the emerald according to Pliny; for topaz (\topazion\), here only in N.T. (Exodus:28:17|), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in LXX), in colour like a teek, translucent golden-green; jacinth (\huakinthos\), of the colour of the hyacinth, a violet colour (Pliny), already in strkjv@9:17| like blue smoke, like achates in LXX; amethyst (\amethustos\), only here in N.T. (Exodus:28:19|), of a violet and purple colour, more brilliant than the \huakinthos\. Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so.