NONE.filter - rwp Signified:
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1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).
rwp@2Peter:1:14 @{The putting off of my tabernacle} (\h apothesis tou sknnmatos mou\). For \apothesis\ see on ¯1Peter:3:21| and for \sknma\ verse 13|. For the metaphor see strkjv@2Corinthians:5:3f|. {Cometh swiftly} (\tachin estin\). Late adjective (Theocritus, LXX, inscription), in N.T. only here and strkjv@2:1|. It is not clear whether \tachinos\ means soon or speedy as in strkjv@Isaiah:59:7| and like \tachus\ in strkjv@James:1:19|, or sudden, like \tachus\ in Plato (_Republ_. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. {Signified unto me} (\edlsen moi\). First aorist active indicative of \dlo\, old verb (from \delos\), as in strkjv@1Peter:1:11|. Peter refers to the incident told in strkjv@John:21:18f.|, which he knew by personal experience before John wrote it down.
rwp@Acts:11:28 @{Signified} (\esmainen\). Imperfect active in Westcott and Hort, but aorist active \esmnen\ in the margin. The verb is an old one from \sma\ (\smeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holn tn oikoumenn\). Over all the inhabited earth (\gn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.
rwp@Acts:19:4 @{With the baptism of repentance} (\baptisma metanoias\). Cognate accusative with \ebaptisen\ and the genitive \metanoias\ describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in strkjv@Mark:1:4| and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark:1:7f.; strkjv@Matthew:3:11f.; strkjv@Luke:3:16|). If they did not know of the Holy Spirit, they had missed the point of John's baptism. {That they should believe on him that should come after him, that is on Jesus} (\eis ton erchomenon met' auton hina pisteussin, tout' estin eis ton Isoun\). Note the emphatic prolepsis of \eis ton erchomenon met' auton\ before \hina pisteussin\ with which it is construed. This is John's identical phrase, "the one coming after me" as seen in strkjv@Mark:1:7; strkjv@Matthew:3:11; strkjv@Luke:3:16; strkjv@John:1:15|. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.
rwp@Acts:23:22 @{Tell no man} (\mdeni eklalsai\). Indirect command (_oratio obliqua_) after \paraggeilas\ (charging) with first aorist active infinitive of \eklale\ (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (_oratio recta_) as in strkjv@1:4|, "that thou hast signified these things to me" (\hoti tauta enephanisas pros eme\). Same verb here as in verse 15|. This change is common in the N.T. (Robertson, _Grammar_, p. 1047).
rwp@John:3:5 @{Of water and the Spirit} (\ex hudatos kai pneumatos\). Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add \ex hudatos\ here? In verse 3| we have "\anthen\" (from above) which is repeated in verse 7|, while in verse 8| we have only \ek tou pneumatos\ (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by \ex hudatos\ (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (3,5,7|)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in verse 6| as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of "water" here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words \hudatos kai\ (water and) do not belong to the words of Jesus, but "are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation." Here Jesus uses \eiselthein\ (enter) instead of \idein\ (see) of verse 3|, but with the same essential idea (participation in the kingdom).
rwp@Matthew:4:1 @{To be tempted of the devil} (\peirasthnai hupo tou diabolou\). Matthew locates the temptation at a definite time, "then" (\tote\) and place, "into the wilderness" (\eis tn ermon\), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (Mark:1:12|) puts it more strongly that the Spirit "drives" (\ekballei\) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (\tou diabolou\). Judas has this term applied to him (John:6:70|) as it is to men (2Timothy:3:3; strkjv@Titus:2:3|) and women (she devils, strkjv@1Timothy:3:11|) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (\peiraz\) and in strkjv@4:3| means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of \ekpeiraz\ in strkjv@4:7| as in strkjv@Deuteronomy:6:16|. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.
rwp@Matthew:27:51 @{Was rent} (\eschisth\). Both Mark (Mark:15:38|) and Luke (Luke:23:45|) mention also this fact. Matthew connects it with the earthquake, "the earth did quake" (\h g eseisth\). Josephus (_War_ VI. 299) tells of a quaking in the temple before the destruction and the Talmud tells of a quaking forty years before the destruction of the temple. Allen suggests that "a cleavage in the masonry of the porch, which rent the outer veil and left the Holy Place open to view, would account for the language of the Gospels, of Josephus, and of the Talmud." This veil was a most elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide. The rending of the veil signified the removal of the separation between God and the people (Gould).
rwp@Philippians:2:6 @{Being} (\huparchn\). Rather, "existing," present active participle of \huparch\. In the form of God (\en morphi theou\). \Morph\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hgsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hgsato\, "the being equal with God" (associative instrumental case \thei\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton ekense\). First aorist active indicative of \keno\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).
rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phanersis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Isou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\edken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esmanen aposteilas\). "Having sent (first aorist active participle of \apostell\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \smain\, from \sma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \smeion\, though \smain\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\ti douli autou Ianei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).
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