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OT-PROPHET.filter - rwp phagein:

rwp@1Corinthians:11:20 @{To eat the Lord's Supper} (\Kuriakon deipnon phagein\). \Kuriakos\, adjective from \Kurios\, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the \Agap\ or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. \Deipnon\, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

rwp@John:4:33 @{Hath any man brought him aught to eat?} (\M tis negken auti phagein;\). Negative answer expected (\m\). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of \pher\ (\negken\) and second aorist active infinitive of \esthi\ (\phagein\), defective verbs both of them. See strkjv@4:7| for like infinitive construction (\dos pein\).

rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).

rwp@Luke:8:55 @{Her spirit returned} (\epestrepsen to pneuma auts\). The life came back to her at once. {Be given her to eat} (\auti dothnai phagein\). The first infinitive \dothnai\ is an indirect command. The second \phagein\ (second aorist active of \esthi\) is epexegetic purpose.

rwp@Mark:5:43 @{That no one should know this} (\hina mdeis gnoi touto\). Second aorist active subjunctive, \gnoi\. But would they keep still about it? There was the girl besides. Both Mark and Luke note that Jesus ordered that food be given to the child {given her to eat}, (\dothnai auti phagein\), a natural care of the Great Physician. Two infinitives here (first aorist passive and second aorist active). "She could walk and eat; not only alive, but well" (Bruce).

rwp@Mark:6:31 @{Come ye yourselves apart into a desert place and rest awhile} (\Deute humeis autoi kat' idian eis ermon topon kai anapauesthe oligon\). It was plain that they were over-wrought and excited and needed refreshment (\anapauesthe\, middle voice, refresh yourselves, "rest up" literally). This is one of the needed lessons for all preachers and teachers, occasional change and refreshment. Even Jesus felt the need of it. {They had no leisure so much as to eat} (\oude phagein eukairoun\). Imperfect tense again. Crowds were coming and going. Change was a necessity.

rwp@Matthew:14:16 @{Give ye them to eat} (\dote autois hmeis phagein\). The emphasis is on \hmeis\ in contrast (note position) with their "send away" (\apoluson\). It is the urgent aorist of instant action (\dote\). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable" (Bruce).

rwp@Matthew:25:42 @{No meat} (\ouk edkate moi phagein\). You did not give me anything to eat. The repetition of the negative \ou\ in 42| and 43| is like the falling of clods on the coffin or the tomb. It is curious the surprise here shown both by the sheep and the goats. Some sheep will think that they are goats and some goats will think that they are sheep.

rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimasmen\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.

rwp@Revelation:2:7 @{He that hath an ear} (\ho echn ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\ti niknti\). Dative of the present (continuous victory) active articular participle of \nika\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\ds\). Future active of \didmi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi\. {Of the tree of life} (\ek tou xulou ts zs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en ti paradeisi tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate\). {The teaching of Balaam} (\tn didachn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken ti Balak\). Imperfect indicative of \didask\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball\, regular use with \skandalon\ (trap) like \tithmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eidlothuta\). Second aorist active infinitive of \esthi\ and the verbal adjective (from \eidlon\ and \thu\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Romans:14:21 @{Not to eat} (\to m phagein\). "The not eating." Articular infinitive (second aorist active of \esthi\) and subject of \kalon estin\ (copula, understood). {Flesh} (\kreas\). Old word, in N.T. only here and strkjv@1Corinthians:8:13|. {To drink} (\pein\). Shortened form for \piein\ (second aorist active infinitive of \pin\). {Whereby} (\en hi\). "On which thy brother stumbleth" (\proskoptei\).