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NT.filter - rwp forecast:

rwp@John:6:54 @{He that eateth} (\ho trgn\). Present active participle for continual or habitual eating like \pisteuete\ in verse 29|. The verb \trg\ is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in strkjv@John:6:54,56,58; strkjv@13:18; strkjv@Matthew:24:38|. Elsewhere in the Gospels always \esthi\ or \ephagon\ (defective verb with \esthi\). No distinction is made here between \ephagon\ (48,50,52,53,58|) and \trg\ (54,56,57,58|). Some men understand Jesus here to be speaking of the Lord's Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (51|). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord's Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.

rwp@John:12:40 @{He hath blinded} (\tetuphlken\). Perfect active indicative of \tuphlo\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\eprsen\). First aorist active indicative of \pro\, a late causative verb (from \pros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina m idsin\). Negative purpose clause with \hina m\ instead of \mpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sunsin\ where John has \nossin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straphsin\ (second aorist passive subjunctive of \streph\) while Matthew reads \epistrepssin\ (first aorist active of \epistreph\).

rwp@Luke:1:17 @{Before his face} (\enpion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin_ word, adverb used as preposition from adjective \enpios\, and that from \ho en pi n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Elei\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias patern\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

rwp@Luke:1:76 @{Yea and thou} (\kai su de\). Direct address to the child with forecast of his life (cf. strkjv@1:13-17|). {Prophet} (\prophts\). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet. {The Lord} (\Kuriou\). Jehovah as in strkjv@1:16|.

rwp@Luke:10:18 @{I beheld Satan fallen} (\etheroun ton Satann pesonta\). Imperfect active (I was beholding) and second aorist (constative) active participle of \pipt\ (not {fallen}, \peptkota\, perfect active participle, nor {falling}, \piptonta\, present active participle, but {fall}, \pesonta\). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordann\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.