OT-PROPHET.filter - rwp transaction:

rwp@1Thessalonians:4:12 @{That ye may walk honestly} (\hina peripatte euschmons\). Present subjunctive (linear action). Old adverb from \euschmn\ (\eu, schma\, Latin _habitus_, graceful figure), becomingly, decently. In N.T. only here and strkjv@Romans:13:13|. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter\). Most MSS. here have \ti peri hetern\, but B b Vulgate read \ti peraiter\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en ti ennomi ekklsii\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata psan ennomon ekklsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\tn parabasen charin proseteth\). First aorist passive of \prostithmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggeln\). Second aorist passive participle of \diatass\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesits\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Matthew:5:31 @{A writing of divorcement} (\apostasion\), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of \biblion apostasiou\ (Ma strkjv@19:7; strkjv@Mark:10:4|). Vulgate has here _libellum repudii_. The papyri use \suggraph apostasiou\ in commercial transactions as "a bond of release" (see Moulton and Milligan's _Vocabulary_, etc.) The written notice (\biblion\) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.

rwp@Matthew:21:19 @{A fig tree} (\sukn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mketi sou karpos gentai eis ton aina\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou m\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrma\) twice (21:19,20|). This word is really \para to chrma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:25:27 @{Thou oughtest therefore} (\edsi se oun\). His very words of excuse convict him. It was a necessity (\edei\) that he did not see. {The bankers} (\tois trapezeitais\). The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek. {I should have received back} (\eg ekomisamn an\). Conclusion of a condition of the second class (determined as unfulfilled). The condition is not expressed, but it is implied. "If you had done that." {With interest} (\sun toki\). Not with "usury" in the sense of extortion or oppression. Usury only means "use" in itself. The word is from \tikt\, to bring forth. Compound interest at six per cent doubles the principal every twenty years. It is amazing how rapidly that piles up if one carries it on for centuries and millenniums. "In the early Roman Empire legal interest was eight per cent, but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight" (Vincent). Such practices exist today in our cities. The Mosaic law did not allow interest in dealings between Hebrews, but only with strangers (Deuteronomy:23:19,20; strkjv@Psalms:15:5|).

rwp@Matthew:26:15 @{What are ye willing to give me?} (\ti thelete moi dounai?\) This "brings out the _chaffering_ aspect of the transaction" (Vincent). "Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money" (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. {And I will deliver him unto you} (\kag hmin parads auton\). The use of \kai\ with a co-ordinate clause is a colloquialism (common in the _Koin_ as in the Hebrew use of _wav_. "A colloquialism or a Hebraism, the traitor mean in style as in spirit" (Bruce). The use of \eg\ seems to mean "I though one of his disciples will hand him over to you if you give me enough." {They weighed unto him} (\hoi de estsan auto\). They placed the money in the balances or scales. "Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way" (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. {Thirty pieces of silver} (\triakonta arguria\). A reference to strkjv@Zechariah:11:12|. If a man's ox gored a servant, he had to pay this amount (Exodus:21:32|). Some manuscripts have \statras\ (staters). These thirty silver shekels were equal to 120 \denarii\, less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain.