Bible:
Filter: String:

OT-LAW.filter - rwp horizon:

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Hebrews:4:7 @{He again defineth a certain day} (\palin tina horizei hmeran\). Present active indicative of \horiz\, old verb to set a limit (\horos\, horizon) as in strkjv@Acts:17:26; strkjv@Romans:1:4|. {In David} (\en Daueid\). Attributing the Psalm to David or in the Psalter at any rate. {Hath been before said} (\proeirtai\). Perfect passive indicative referring to the quotation in strkjv@3:7,15|. {After so long a time} (\meta tosouton chronon\). The time between Joshua and David.

rwp@John:11:38 @{Again groaning in himself} (\palin embrimmenos en heauti\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heauti\ (in himself) rather than \ti pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnmeion\). Vivid historical present. {A cave} (\splaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' auti\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz\ (from \apo, dia, horiz, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz\ occurs in strkjv@Leviticus:20:24| and \aphoriz\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuch\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma m echontes\). Usual negative \m\ with the participle (present active of \ech\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

rwp@Luke:22:22 @{As it hath been determined} (\kata to hrismenon\). Perfect passive participle of \horiz\, to limit or define, mark off the border, our "horizon." But this fact does not absolve Judas of his guilt as the "woe" here makes plain.

rwp@Matthew:3:2 @{For the kingdom of heaven is at hand} (\ggiken gar h Basileia tn ourann\). Note the position of the verb and the present perfect tense. It was a startling word that John thundered over the hills and it re-echoed throughout the land. The Old Testament prophets had said that it would come some day in God's own time. John proclaims as the herald of the new day that it has come, has drawn near. How near he does not say, but he evidently means very near, so near that one could see the signs and the proof. The words "the kingdom of heaven" he does not explain. The other Gospels use "the kingdom of God" as Matthew does a few times, but he has "the kingdom of heaven" over thirty times. He means "the reign of God," not the political or ecclesiastical organization which the Pharisees expected. His words would be understood differently by different groups as is always true of popular preachers. The current Jewish apocalypses had numerous eschatological ideas connected with the kingdom of heaven. It is not clear what sympathy John had with these eschatological features. He employs vivid language at times, but we do not have to confine John's intellectual and theological horizon to that of the rabbis of his day. He has been an original student of the Old Testament in his wilderness environment without any necessary contact with the Essenes who dwelt there. His voice is a new one that strikes terror to the perfunctory theologians of the temple and of the synagogue. It is the fashion of some critics to deny to John any conception of the spiritual content of his words, a wholly gratuitous criticism.

rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie\. In his sight (\enpion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunsousin to thrion to prton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.