Bible:
Filter: String:

NT-GOSPEL.filter - rwp 10:24:

rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.

rwp@1Peter:4:18 @{And if the righteous is scarcely saved} (\kai ei ho dikaios molis szetai\). First-class condition again with \ei\ and present passive indicative of \sz\. Quotation from strkjv@Proverbs:11:31|. See strkjv@3:12,14; strkjv@Matthew:5:20|. But the Christian is not saved by his own righteousness (Phillipians:3:9; strkjv@Revelation:7:14|). For \molis\ see strkjv@Acts:14:18| and for \asebs\ (ungodly, without reverence) see strkjv@Romans:4:5; strkjv@2Peter:2:5|. {Will appear} (\phaneitai\). Future middle of \phain\, to show. For the question see strkjv@Mark:10:24-26|.

rwp@Galatians:5:26 @{Let us not be} (\m ginmetha\). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" (\kenodoxoi\), late word only here in N.T. (\kenos, doxa\). Once in Epictetus in same sense. {Provoking one another} (\alllous prokaloumenoi\). Old word \prokale\, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in strkjv@Hebrews:10:24| is \paroxusmon\ (our "paroxysm"). {Envying} (\phthonountes\). Old verb from \phthonos\. Only here in N.T.

rwp@John:7:4 @{In secret} (\en krupti\). See strkjv@Matthew:6:4,6| for this phrase. {Openly} (\en parrsii\). "In public" (\pn, rsis\, telling it all). See on ¯Matthew:8:32|. Common in John (7:13,26; strkjv@10:24; strkjv@16:25,29; strkjv@18:20|; here again contrasted with \en krupti\). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. \If thou doest these things\ (\ei tauta poieis\). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in strkjv@Matthew:4:3,6|. {Manifest thyself} (\phanerson seauton\). First aorist active imperative of \phanero\. {To the world} (\ti kosmi\). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See strkjv@8:26; strkjv@14:22| for this use of \kosmos\.

rwp@John:10:24 @{Came round about him} (\ekuklsan auton\). Aorist active indicative of \kuklo\, old verb from \kuklos\ (cycle, circle). See strkjv@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 strkjv@Psalms:25:1; strkjv@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 strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@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) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@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@John:13:16 @{Is not greater} (\ouk estin meizn\). Comparative adjective of \megas\ (greater) followed by the ablative case \kuriou\ (contrast between slave, lord) and \tou pempsantos\ (articular participle of \pemp\, to send, with contrast with apostle, "one sent" (\apostolos\) from \apostell\). Jesus here enforces the dignity of service. In strkjv@Luke:22:27| Jesus argues this point a bit. In strkjv@Luke:6:40| the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In strkjv@Matthew:10:24| Jesus uses both forms of the saying (pupil and slave). He clearly repeated this \logion\ often.

rwp@John:18:20 @{Openly} (\parrsii\). As already shown (7:4; strkjv@8:26; strkjv@10:24,39; strkjv@16:25,29|. See strkjv@7:4| for same contrast between \en parrsii\ and \en krupti\. {I ever taught} (\eg pantote edidaxa\). Constative aorist active indicative. For the temple teaching see strkjv@John:2:19; strkjv@7:14,28; strkjv@8:20, strkjv@19:23; strkjv@Mark:14:49| and strkjv@John:6:59| for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John:3|) and the woman of Samaria (John:4|). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless.

rwp@Luke:6:39 @{Also a parable} (\kai paraboln\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mti dunatai\). The use of \mti\ in the question shows that a negative answer is expected. {Guide} (\hodgein\). Common verb from \hodgos\ (guide) and this from \hodos\ (way) and \hgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.

rwp@Luke:6:40 @{The disciple is not above his master} (\ouk estin mathts huper ton didaskalon\). Literally, a learner (or pupil) is not above the teacher. Precisely so in strkjv@Matthew:10:24| where "slave" is added with "lord." But here Luke adds: "But everyone when he is perfected shall be as his master" (\katrtismenos de ps estai hs ho didaskalos autou\). The state of completion, perfect passive participle, is noted in \katrtismenos\. The word is common for mending broken things or nets (Matthew:4:21|) or men (Galatians:6:1|). Songs:it is a long process to get the pupil patched up to the plane of his teacher.

rwp@Luke:10:24 @{Which ye see} (\ha humeis blepete\). The expression of \humeis\ makes "ye" very emphatic in contrast with the prophets and kings of former days.

rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.

rwp@Matthew:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.

rwp@Revelation:6:10 @{How long} (\hes pote\). "Until when." Cf. strkjv@Matthew:7:17; strkjv@John:10:24|. {O Master} (\ho despots\). Nominative articular form, but used as vocative (\despota\) as in strkjv@4:11| (John:20:28|). On \despots\ (correlative of \doulos\) see strkjv@Luke:2:29|. Here (alone in the Apocalypse) it is applied to God as in strkjv@Luke:2:29; strkjv@Acts:4:24|, but to Christ in strkjv@Jude:1:4; strkjv@2Peter:2:1|. {The holy and true} (\ho hagios kai althinos\). See strkjv@3:7| for these attributes of God. {Avenge our blood on them that dwell upon the earth} (\ekdikeis to haima hmn ek tn katoikountn epi ts gs\). This same idiom in strkjv@19:2| and see it also in strkjv@Luke:18:7f.|, "a passage which goes far to answer many questions in theodicy" (Swete). We find \ekdike\, late compound, used with \ek\ as here in strkjv@Deuteronomy:18:19; strkjv@1Samuel:24:13|, but with \apo\ in strkjv@Luke:18:3|. For \epi ts gs\ (upon the earth) see strkjv@3:10|.

rwp@Revelation:20:9 @{They went up} (\anebsan\). Second aorist active indicative of \anabain\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos ts gs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekuklsan\ from \kuklo\). {The camp of the saints} (\tn paremboln tn hagin\). \Parembol\ (\para, en, ball\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tn polin tn gapmenn\). Perfect passive participle of \agapa\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai kateb pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi\, to eat up (down). Vivid climax to this last great battle with Satan.