OT-LAW.filter - rwp dawn:
rwp@
1John:2:8 @{Again a new commandment} (\palin entoln kainn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\althes en auti kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\althinon\). Genuine, reliable, no false flicker. {Already shineth} (\d phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.
rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ainos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphlsen\). First aorist active of \tuphlo\, old verb to blind (\tuphlos\, blind). They refused to believe (\apistn\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton phtismon\). The illumination, the enlightening. Late word from \photiz\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to m augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \aug\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."
rwp@2Peter:1:19 @{The word of prophecy} (\ton prophtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\hi\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\hi\). {As unto a lamp} (\hs luchni\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmri topi\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\hes hou hmera diaugasi\). First aorist active subjunctive of \diaugaz\ with temporal conjunction \hes hou\, usual construction for future time. Late compound verb \diaugaz\ (Polybius, Plutarch, papyri) from \dia\ and \aug\, to shine through, here only in N.T. {The day-star} (\phsphoros\). Old compound adjective (\phs\, light, \pher\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \hesphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateili\). First aorist active subjunctive of \anatell\ (James:1:11; strkjv@Matthew:5:45|).
rwp@Acts:5:21 @{About daybreak} (\hupo ton orthron\). From \ornumi\, to stir up, to arouse, so the dawn (Luke:24:1; strkjv@John:8:2|). Old word, but in the N.T. only these three passages. "Under the dawn" or "about dawn." _Sub lucem_. The temple doors would be open for early worshippers and traffickers (John:2:14|). {Taught} (\edidaskon\). Imperfect active, began to teach. {The council} (\to sunedrion\). The Sanhedrin. {The senate} (\tn gerousian\). From \gern\, an old man, just as the Latin _senatus_ is from _senex_, old. Like the \gerontes\ in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and" (\kai\) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. {To the prison house} (\eis to desmtrion\), another word for prison (\trsis dmosia\ in verse 18|, \h phulak\ in verse 19|). See also verses 22,23,25|. This from \desmos\, bond, and \tre\, to keep, place where bound men are kept.
rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.
rwp@Acts:27:33 @{While the day was coming on} (\achri hou hmera mellen ginesthai\). More likely here \achri hou\ (for \achri toutou hi\) with the imperfect \mellen\, has its usual meaning, "until which time day was about to come on (\ginesthai\, present middle infinitive, linear action)." That is Paul kept on exhorting or beseeching (\parekalei\, imperfect active) them until dawn began to come on (cf. verse 39| when day came). In strkjv@Hebrews:3:13| \achri hou\ with the present indicative has to mean "so long as" or while, but that is not true here (Robertson, _Grammar_, p. 975). See on ¯Acts:2:46| for the same phrase for partaking food (\metalamban trophs\, genitive case) as also in strkjv@27:34|. Paul wanted them to be ready for action when day really came. "Fourteenth day" repeated (verse 27|), only here in the accusative of duration of time (\hmeran\). It is not clear whether the "waiting" (\prosdokntes\, present active participle predicate nominative complementary participle after \diateleite\, Robertson, _Grammar_, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (\asitos diatele\). {Having taken nothing} (\mthen proslabomenoi\). Second aorist middle participle of \proslamban\ with the accusative \mthen\ rather than the more usual \mden\. Probably Paul means that they had taken no regular meals, only bits of food now and then.
rwp@John:21:4 @{When day was now breaking} (\prias d ginomens\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomens\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.
rwp@Luke:1:6 @{Righteous before God} (\dikaioi enantion tou theou\). Old Testament conception and idiom. Cf. strkjv@2:25| about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."
rwp@Luke:2:50 @{They understood not} (\ou sunkan\). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not \Despotes\. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.
rwp@Luke:10:35 @{On the morrow} (\epi tn aurion\). Towards the morrow as in strkjv@Acts:4:5|. (Cf. also strkjv@Acts:3:1|). Syriac Sinaitic has it "at dawn of the day." An unusual use of \epi\. {Took out} (\ekbaln\). Second aorist active participle of \ekball\. It could mean, "fling out," but probably only means "drew out." Common verb. {Two pence} (\duo dnaria\). About thirty-five cents, but worth more in purchasing power. {To the host} (\ti pandochei\). The innkeeper. Here only in the N.T. {Whatsoever thou spendest more} (\hoti an prosdapansis\). Indefinite relative clause with \an\ and the aorist active subjunctive of \prosdapana\, to spend besides (\pros\), a late verb for the common \prosanalisk\ and here only in the N.T. {I will repay} (\ego apods\). Emphatic. What he had paid was merely by way of pledge. He was a man of his word and known to the innkeeper as reliable. {When I come back again} (\en ti epanerchesthai me\). Luke's favourite idiom of \en\ and the articular infinitive with accusative of general reference. Double compound verb \epanerchomai\.
rwp@Luke:23:54 @{The day of the Preparation} (\hmera paraskeus\). The technical Jewish phrase for the day before the sabbath for which see discussion on ¯Matthew:27:62|. {Drew on} (\epephsken\). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.
rwp@Luke:24:1 @{At early dawn} (\orthrou batheos\). Genitive of time. Literally, at deep dawn. The adjective \bathus\ (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. strkjv@John:20:1| adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mark:16:2|). {Which they had prepared} (\ha htoimasan\). strkjv@Mark:16:1| notes that they bought other spices after the sabbath was over besides those which they already had (Luke:23:56|).
rwp@Mark:8:24 @{I see men, for I behold them as trees walking} (\Blep tous anthrpous hoti hs dendra hor peripatountas\). A vivid description of dawning sight. His vision was incomplete though he could tell that they were men because they were walking. This is the single case of a gradual cure in the healings wrought by Jesus. The reason for this method in this case is not given.
rwp@Mark:15:1 @{In the morning} (\pri\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poisantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dsantes ton Isoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.
rwp@Mark:15:10 @{He perceived} (\eginsken\). Imperfect tense descriptive of Pilate's growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy" (\phthonon\) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching. {Had delivered} (\paradedkeisan\). Past perfect indicative without augment where strkjv@Matthew:27:18| has the first aorist (kappa aorist) indicative \paredkan\, not preserving the distinction made by Mark. The aorist is never used "as" a past perfect.
rwp@Mark:16:2 @{When the sun was risen} (\anateilantos tou hliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pri\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.
rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.
rwp@Matthew:4:16 @{Saw a great light} (\phs eiden mega\). Matthew quotes strkjv@Isaiah:9:1f.|, and applies the words about the deliverer from Assyria to the Messiah. "The same district lay in spiritual darkness and death and the new era dawned when Christ went thither" (McNeile). Light sprang up from those who were sitting in the region and shadow of death (\en chori kai skii thanatou\). Death is personified.
rwp@Matthew:20:1 @{Early in the morning} (\hama pri\). A classic idiom. \Hama\ as an "improper" preposition is common in the papyri. \Pri\ is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work. {To hire} (\misthsasthai\). The middle voice aorist tense, to hire for oneself.
rwp@Matthew:27:1 @{Now when morning was come} (\prias de genomens\). Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark:15:1; strkjv@Luke:22:66-71|). Luke gives the details of this second ratification consultation. The phrase used, {took counsel} (\sumboulion elabon\) is a Latin idiom (_consilium ceperunt_) for \sunebouleusanto\.
rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbatn, ti epiphskousi eis mian sabbatn\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiphsk\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiphsk\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?
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