OT-LAW.filter - rwp sisters:
rwp@
1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Timothy:5:2 @{The elder women as mothers} (\presbuteras hs mteras\). Anarthrous again, "older women as mothers." Respect and reverence once more. {The younger as sisters, in all purity} (\neteras hs adelphas en pasi hagnii\). Anarthrous also and comparative form as in verse 1|. See strkjv@4:12| for \hagnia\. No sort of behavior will so easily make or mar the young preacher as his conduct with young women.
rwp@Luke:2:7 @{Her firstborn} (\ton prtotokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargansen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatni\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en ti katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \kataggeion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.
rwp@Luke:8:19 @{His mother and brethren} (\h mtr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \auti\.
rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heautn nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelthn diaggelle tn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.
rwp@Mark:1:20 @{With the hired servants} (\meta tn misthtn\). One hired for wages (\misthos\), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luke:5:7,10|). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew:4:22|) with the hired servants. The business would go on while they left all (Luke:5:11|) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.
rwp@Mark:3:31 @{Standing without} (\ex stkontes\). A late present from the perfect \hestka\. Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out. {They sent unto him, calling him} (\apesteilan pros auton kalountes auton\). They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him" through others. Some of the MSS. add "sisters" to mother and brothers as seeking Jesus.
rwp@Mark:3:34 @{Looking round on them} (\periblepsamenos\). Another of Mark's life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One's heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?
rwp@Mark:4:35 @{When even was come} (\opsias genomens\). Genitive absolute. It had been a busy day. The blasphemous accusation, the visit of the mother and brothers and possibly sisters, to take him home, leaving the crowded house for the sea, the first parables by the sea, then more in the house, and now out of the house and over the sea. {Let us go over unto the other side} (\dielthmen eis to peran\). Hortatory (volitive) subjunctive, second aorist active tense. They were on the western side and a row over to the eastern shore in the evening would be a delightful change and refreshing to the weary Christ. It was the only way to escape the crowds.
rwp@Mark:6:1 @{Into his own country} (\eis tn patrida autou\). Songs:Matthew:13:54|. There is no real reason for identifying this visit to Nazareth with that recorded in strkjv@Luke:4:26-31| at the beginning of the Galilean Ministry. He was rejected both times, but it is not incongruous that Jesus should give Nazareth a second chance. It was only natural for Jesus to visit his mother, brothers, and sisters again. Neither Mark nor Matthew mention Nazareth here by name, but it is plain that by \patrida\ the region of Nazareth is meant. He had not lived in Bethlehem since his birth.
rwp@Matthew:1:25 @{And knew her not} (\kai ouk eginsken autn\). Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. "Her firstborn" is not genuine here, but is a part of the text in strkjv@Luke:2:7|. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. Songs:Joseph "called his name Jesus" as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation.
rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tektnos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).
rwp@Matthew:18:19 @{Shall agree} (\sumphnssin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father."
rwp@Romans:16:3 @In verses 3-16| Paul sends his greetings to various brethren and sisters in Rome. {Prisca and Aquila} (\Priskan kai Akulan\). This order always (Acts:18:18,26; strkjv@2Timothy:4:19|, and here) save in strkjv@Acts:18:2; strkjv@1Corinthians:16:19|, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. {My fellow-workers} (\tous sunergous mou\). Both in tent-making and in Christian service in Corinth and Ephesus.
rwp@Romans:16:12 @{Tryphaena and Tryphosa} (\Truphainan kai Truphsan\). Probably sisters and possibly twins. Both names come from the same root, the verb \trupha\, to live luxuriously (James:5:5|). Denney suggests "Dainty and Disdain." {Persis} (\Persida\). A freedwoman was so named. She is not Paul's "beloved," but the "beloved" of the whole church.
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