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NT-GOSPEL.filter - rwp possessed:

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mells aei\). Future active of \mell\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnskein\). Present active infinitive of \hupomimnsk\, old causative compound (\hupo, mimnsk\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri toutn\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estrigmenous\). Perfect passive concessive participle of \striz\ (1Peter:5:10|). The very verb (\strison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en ti parousi altheii\). "In the present truth" (the truth present to you), \parousi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \parn\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@Luke:8:36 @{He that was possessed with devils (demons)} (only two words in Greek, \ho daimonistheis\, the demonized). {Was made whole} (\esth\). First aorist passive indicative of \sz\ to save from \ss\ (safe and sound). This is additional information to the news carried to them in verse 34|.

rwp@Mark:5:2 @{Out of the boat} (\ek tou ploiou\). Straightway (\euthus\) Mark says, using the genitive absolute (\exelthontos autou\) and then repeating \auti\ associative instrumental after \apntsen\. The demoniac greeted Jesus at once. Mark and strkjv@Luke:9:27| mention only one man while Matthew notes two demoniacs, perhaps one more violent than the other. Each of the Gospels has a different phrase. Mark has "a man with an unclean spirit" (\en pneumati akatharti\), strkjv@Matthew:8:28| "two possessed with demons" (\duo daimonizomenoi\), strkjv@Luke:8:27| "one having demons" (\tis echn daimonia\). Mark has many touches about this miracle not retained in Matthew and Luke. See on ¯Matthew:8:28|.

rwp@Mark:5:13 @{And he gave them leave} (\kai epetrepsen autois\). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on ¯Matthew:8:32| for "rushed down the steep." {They were choked} (\epnigonto\). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. strkjv@Luke:8:33| has \apegnig\, {choked off}, constative second aorist passive indicative, treated as a whole, strkjv@Matthew:8:32| merely has "perished" (\apethanon\; died).

rwp@Mark:6:2 @{Began to teach} (\rxato didaskein\). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (\archisunaggos\, see strkjv@Matthew:5:22|) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service. {Whence hath this man these things?} (\Pothen touti tauta;\). Laconic and curt, {Whence these things to this fellow?} With a sting and a fling in their words as the sequel shows. They continued to be amazed (\exeplssonto\, imperfect tense passive). They challenge both the apparent {wisdom} (\sophia\) with which he spoke and {the mighty works} or powers (\hai dunameis\) {such as those} (\toiautai\) {coming to pass} (\ginomenai\, present middle participle, repeatedly wrought) {by his hands} (\dia tn cheirn\). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\aplthen h ako autou eis holn tn Syrian\). Rumour (\ako\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kaks echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selniazomai\ from \seln\ (moon). These diseases are called "torments."

rwp@Philippians:2:6 @{Being} (\huparchn\). Rather, "existing," present active participle of \huparch\. In the form of God (\en morphi theou\). \Morph\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hgsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hgsato\, "the being equal with God" (associative instrumental case \thei\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton ekense\). First aorist active indicative of \keno\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\prton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthsan\). First aorist passive indicative of \pisteu\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.