CONCORDANCE:String = populace
rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphmoumenoi parakaloumen\). The participle \dusphmoumenoi\ is an old verb (in I Macc. 7:41) to use ill, from \dusphmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\hs perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In kjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in kjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in kjv@2Corinthians:1:9|...contempt of the Ephesian populace for ...19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pantn peripsma\). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsma hmn genou\ (Became a \peripsma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa\, offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.
rwp@Acts:5:13 @{Durst} (\etolma\). Imperfect active of \tolma\, old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check. {Join} (\kollasthai\). Present middle infinitive of \kolla\, old verb to cleave to like glue as in kjv@Luke:15:15| which see. Seven times in Acts (9:26; 10:28; 17:34|). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. {Howbeit the people} (\all'--ho laos\)...among the people, the populace as ...
rwp@Acts:19:31 @{Certain also of the chief officers of Asia} (\tines de kai tn Asiarchn\). These "Asiarchs" were ten officers elected by cities in the province who celebrated at their own cost public games and festivals (Page). Each province had such a group of men chosen, as we now know from inscriptions, to supervise the funds connected with the worship of the emperor, to preside at games and festivals even when the temple services were to gods like Artemis. Only rich men could act, but the position was eagerly sought. {Being his friends} (\ontes auti philoi\)...the cry of the populace to ...(Furneaux). {Besought him} (\parekaloun auton\). Imperfect active, showing that the messengers sent had to insist over Paul's protest. "{Not to adventure himself}" (\m dounai heauton\). It was a hazard, a rash adventure "to give himself" (second aorist active infinitive of \didmi\). Just this sense of "adventure" with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians:1:4; kjv@1Timothy:2:6; kjv@Titus:2:14|). It is not the first time that friends had rescued Paul from peril (Acts:9:25,30; 17:10,14|). The theatre was no place for Paul. It meant certain death.
rwp@Acts:27:1 @{That we should sail} (\tou apoplein hmas\). This genitive articular infinitive with \ekrith\ like the LXX construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in kjv@Luke:17:1; kjv@Acts:10:25; 20:3| (Robertson, _Grammar_, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of \ple\, to sail. Note the reappearance of "we" in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use "we" again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke's account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith's _Voyage and Shipwreck of St. Paul_ is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. {They delivered} (\paredidoun\). Imperfect active \mega\ form rather than the old \-mi\ form \paredidosan\ as in 4:33|, from \paradidmi\. Perhaps the imperfect notes the continuance of the handing over. {Certain other prisoners} (\tinas heterous desmtas\). Bound (\desmtas\)...to amuse the Roman populace in ...\heterous\ does not have to mean different kind of prisoners from Paul. {Of the Augustan band} (\speirs Sebasts\). Note Ionic genitive \speirs\, not \speiras\. See on ¯Matthew:27:1; kjv@Acts:10:1|. \Cohortis Augustae\. We do not really know why this cohort is called "Augustan." It may be that it is part of the imperial commissariat (_frumentarii_) since Julius assumes chief authority in the grain ship (verse 11|). These legionary centurions when in Rome were called _peregrini_ (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them.
rwp@John:7:11 @{The Jews} (\hoi Ioudaioi\). The hostile leaders in Jerusalem, not the Galilean crowds (7:12|) nor the populace in Jerusalem (7:25|). {Sought} (\eztoun\). Imperfect active of \zte\, "were seeking," picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. {Where is he?} (\pou estin ekeinos;\). "Where is that one? (emphatic use of \ekeinos\ as in 1:8; 9:12|). Jesus had been at two feasts during his ministry (passover in 2:12ff.|; possibly another passover in 5:1|), but he had avoided the preceding passover (6:4; 7:1|). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.
rwp@John:10:24 @{Came round about him} (\ekuklsan auton\). Aorist active indicative of \kuklo\, old verb from \kuklos\ (cycle, circle). See kjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\hes pote tn psuchn hmn aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in kjv@Psalms:25:1; 86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hmin parrsii\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrsii\), adverb as in 7:13,26| which see. That is to say "I am the Christ" in so many words. See 11:14; 16:29| for the same use of \parrsii\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah)...in their minds. The populace in ...(John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; kjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.
rwp@Mark:12:12 @{Against them} (\pros autous\). Songs:Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.|) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew:21:43-45|)...but fear of the populace now ...(Matthew:22:1-14|).
rwp@Matthew:4:6 @{Cast thyself down} (\bale seauton kat\). The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalms:91:11f.|)...be accepted by the populace as ...
rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou zntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles)...defection of the Galilean populace... (John 6).