OT-PROPHET.filter - rwp results:

rwp@1Corinthians:12:6 @{Of workings} (\energmatn\). Late word, here only in N.T., the effect of a thing wrought (from \energe\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energn ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.

rwp@2Corinthians:7:10 @{For godly sorrow} (\h gar kata theon lup\). "For the sorrow according to God" (God's ideal, verse 9|). {Worketh repentance unto salvation a repentance without regret} (\metanoian eis strian ametamelton ergazetai\). This clause alone should have prevented the confusion between mere "sorrow" (\lup\) as indicated in \metamelomai\, to regret (to be sorry again) and "change of mind and life" as shown by \metanoian\ (\metanoe\) and wrongly translated "repentance." The sorrow according to God does work this "change of mind and life" unto salvation, a change "not to be regretted" (\ametamelton\, an old verbal adjective of \metamelomai\ and \a\ privative, but here alone in N.T.). It agrees with \metanoian\, not \strian\. {But the sorrow of the world} (\h de tou kosmou lup\). In contrast, the kind of sorrow that the world has, grief "for failure, not for sin" (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, \metemelth\). Works out (perfective use of \kat-\) death in the end.

rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.

rwp@Acts:5:18 @{With jealousy} (\zlou\). Genitive case. Old word from ze, to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts:13:45|). Common in the epistles. {In public ward} (\en trsei dmosii\). As in strkjv@4:3| only with \dmosii\ (public) added, in the public prison, perhaps not the "common" prison, but any prison is bad enough. In verse 19| it is called "the prison" (\ts phulaks\), the guardhouse.

rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nsion\ is diminutive of \nsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai ts skaphs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hn rantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\botheiais echrnto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoznnuntes to ploion\). Present active participle of \hupoznnumi\. Old verb, here only in N.T. Probably cables (\hupozmata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\m eis tn Surtin ekpessin\). Final clause after verb of fearing (\phoboumenoi\) with \m\ and the second aorist active subjunctive of \ekpipt\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\houts epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \houts\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedokn\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprmi\, to blow, to burn, to inflame, to cause to swell. \Prth\, to swell, seems connected and both use the aorist \eprsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ katapiptein aphn nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de autn prosdokntn\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mden\ the usual negative of the participle and the accusative case the object of \therountn\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome\, strkjv@16:11|). {Rhegium} (\Rhgion\) is from \rhgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@John:4:38 @{I sent} (\eg apesteila\). Emphatic use of \eg\ and first aorist active indicative of \apostell\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon autn\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.

rwp@John:10:38 @{But if I do} (\ei de poi\). Condition again of the first class, assumed as true, but with the opposite results. {Though ye believe not me} (\kan emoi m pisteute\). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of \pisteuo\) not believing me." {Believe the works} (\tois ergois pisteuete\). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. {That ye may know and understand} (\hina gnte kai ginskte\). Purpose clause with \hina\ and the same verb \ginsk\ repeated in different tenses (first \gnte\, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. {That the Father is in me, and I in the Father} (\hoti en emoi ho patr kag en ti patri\). Thus he repeats (verse 30|) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.

rwp@Luke:1:17 @{Before his face} (\enpion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin_ word, adverb used as preposition from adjective \enpios\, and that from \ho en pi n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Elei\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias patern\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

rwp@Mark:10:15 @{As a little child} (\hs paidion\). How does a little child receive the kingdom of God? The little child learns to obey its parents simply and uncomplainingly. There are some new psychologists who argue against teaching obedience to children. The results have not been inspiring. Jesus here presents the little child with trusting and simple and loving obedience as the model for adults in coming into the kingdom. Jesus does not here say that children are in the kingdom of God because they are children.

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikaith apo tn ergn auts\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:13:23 @{Verily beareth fruit} (\d karpophorei\). Who in reality (\d\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

rwp@Matthew:24:24 @{Great signs and wonders} (\smeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \smeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Revelation:10:10 @{I took--and ate it up} (\elabon--kai katephagon auto\). Second aorist active indicatives of the same verbs to show John's prompt obedience to the command. The order of the results is here changed to the actual experience (sweet in the mouth, bitter in the belly). The simplex verb \ephagon\ (I ate) is now used, not the compound \katephagon\ (I ate up).

rwp@Romans:1:26 @{Unto vile passions} (\eis path atimias\). Unto passions of dishonour. \Pathos\, old word from \pasch\, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, strkjv@1Thessalonians:4:5; strkjv@Colossians:3:5| (only N.T. examples). {That which is against nature} (\tn para phusin\). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.