NT-EPISTLES.filter - rwp Songs:Jesus:
rwp@
1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
rwp@1Timothy:4:10 @{To this end} (\eis touto\). The godliness (\eusebeia\) of verse 8|. See strkjv@2Corinthians:6:10| as Paul's own commentary. {We labour} (\kopimen\, strkjv@Colossians:1:29|) {and strive} (\kai agnizometha\, strkjv@Colossians:1:29|). Both Pauline words. {Because we have set our hope} (\hoti elpikamen\). Perfect active indicative of \elpiz\ (Romans:15:12|). {Saviour of all men} (\str pantn anthrpn\). See strkjv@1:1| for \str\ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (6:13|) to all (Acts:17:28|). {Specially of them that believe} (\malista pistn\). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the \pistoi\" (White). Songs:Jesus is termed "Saviour of the World" (John:4:42|). Cf. strkjv@Galatians:6:10|.
rwp@Acts:13:36 @{His own generation} (\idii genei\). Either locative case, "in his own generation" or dative object of \hupretsas\ (served). {The counsel of God} (\ti tou theou bouli\). Songs:here, either the dative, the object of \hupretsas\ if \genei\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupretsas\ (having served) or after \ekoimth\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\proseteth\). Was added unto (first aorist passive indicative of \prostithmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.
rwp@John:8:26 @{I have many things to speak and to judge concerning you} (\polla ech peri humn lalein kai krinein\). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16|). Whatever they think of Jesus the Father who sent him is true (\alths\). They cannot evade responsibility for the message heard. Songs:Jesus goes on speaking it from the Father.
rwp@John:10:1 @{Verily, Verily} (\Amn, amn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabol\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tn auln tn probatn\). Originally \aul\ (from \a\, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabainn\). Present active participle of \anabain\, to go up. One who goes up, not by the door, has to climb up over the wall. {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\klepts estin kai lists\). Both old and common words (from \klept\, to steal, \lizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \klepts\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.
rwp@John:12:41 @{Because he saw his glory} (\hoti eiden tn doxan autou\). Correct reading here \hoti\ (because), not \hote\ (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke (\elalsen\) of him, John says, whatever modern critics may think or say. Songs:Jesus said that Abraham saw his day (8:56|). Cf. strkjv@Hebrews:11:13|.
rwp@John:14:2 @{Mansions} (\monai\). Old word from \men\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de m\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).
rwp@John:16:19 @{Jesus perceived} (\egn Isous\). Second aorist active indicative of \ginsk\. {That they were desirous to ask him} (\hoti thelon auton ertin\). Imperfect active tense of \thel\ in indirect discourse instead of the retention of the present \thelousin\ (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). Songs:Jesus takes the initiative.
rwp@Luke:10:28 @{Thou hast answered right} (\orths apekriths\). First aorist passive indicative second singular with the adverb \orths\. The answer was correct so far as the words went. In strkjv@Mark:12:34| Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai zsi\). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. Songs:Jesus put the problem squarely up to the lawyer who wanted to know {by doing what}. Of course, if he kept the law {perfectly always}, he would inherit eternal life.
rwp@Luke:11:1 @{As he was praying in a certain place} (\en ti einai auton en topi tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\hs epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \didmi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \\ verb \aphi\ while strkjv@Matthew:6:12| has "as we also forgave" (\hs kai hmeis aphkamen\), first aorist (\k\ aorist) active of \aphimi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \m eisenegkis\ occurs (second aorist subjunctive with \m\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.
rwp@Luke:11:45 @{Thou reproachest us also} (\kai hms hubrizeis\). Because the lawyers (scribes) were usually Pharisees. The verb \hubriz\ is an old one and common for outrageous treatment, a positive insult (so strkjv@Luke:18:32; strkjv@Matthew:22:6; strkjv@Acts:14;5; strkjv@1Thessalonians:2:2|). Songs:Jesus proceeds to give the lawyers three woes as he had done to the Pharisees.
rwp@Luke:22:53 @{But this is your hour} (\all' haut estin humn h hra\). Songs:Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" (\h exousia tou skotous\), had its turn. A better day will come. The might, authority of darkness.
rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.
rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis ts kmas Kaisaris ts Philippou\). Parts (\mer\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\eprt\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthrpoi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.
rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnsasth heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.
rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\n proagn autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralabn tous ddeka\). Matthew has "apart" from the crowds and that is what Mark also means. Note \paralabn\, taking to his side. {And began to tell them the things that were to happen to him} (\rxato autois legein ta mellonta auti sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.
rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Isoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\ssei\) his people from their sins and so be their Saviour (\Str\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\ssei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo tn hamartin autn\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.
rwp@Matthew:13:11 @{To know the mysteries} (\gnnai ta mustria\). Second aorist active infinitive of \ginsk\. The word \mustrion\ is from \musts\, one initiated, and that from \mue\ (\mu\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memumai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).
rwp@Matthew:23:3 @{For they say and do not} (\legousin kai ou poiousin\). "As teachers they have their place, but beware of following their example" (Bruce). Songs:Jesus said: "Do not ye after their works " (\m poieite\). Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it.
rwp@Matthew:26:63 @{Held his peace} (\esipa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz se kata tou theou tou zntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.
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