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NT.filter - rwp phulass:

rwp@1Timothy:5:21 @{The elect angels} (\tn eklektn aggeln\). For this triad of God, Christ, angels, see strkjv@Luke:9:26|. "Elect" in the sense of the "holy" angels who kept their own principality (Jude:1:6|) and who did not sin (2Peter:2:4|). Paul shows his interest in angels in strkjv@1Corinthians:4:9; strkjv@11:10|. {Observe} (\phulaxis\). First aorist active subjunctive of \phulass\, to guard, to keep (Romans:2:26|). Subfinal use of \hina\. {Without prejudice} (\chris prokrimatos\). Late and rare word (from \prokin\, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment." {By partiality} (\kata prosklisin\). Late word from \prosklin\, to incline towards one (Acts:5:36|), only here in N.T.

rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.

rwp@2Peter:3:17 @{Knowing these things beforehand} (\proginskontes\). Present active participle of \proginsk\ as in strkjv@1Peter:1:20|. Cf. \prton ginsk\ (1:20; strkjv@3:1|). Hence they are without excuse for misunderstanding Peter or Paul on this subject. {Beware} (\phulassesthe\). Present middle imperative of \phulass\, common verb, to guard. {Lest} (\hina m\). Negative purpose, "that not." {Being carried away} (\sunapachthentes\). First aorist passive participle of \sunapag\, old verb double compound, to carry away together with, in N.T. only here and strkjv@Galatians:2:13|. {With the error} (\ti plani\). Instrumental case, "by the error" (the wandering). {Of the wicked} (\tn athesmn\). See on strkjv@2:7|. {Ye fall from} (\ekpeste\). Second aorist active subjunctive with \hina m\ of \ekpipt\, old verb, to fall out of, with the ablative here (\strigmou\, steadfastness, late word from \striz\, here alone in N.T.) as in strkjv@Galatians:5:4| (\ts charitos exepesate\, ye fell out of grace).

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@Acts:28:16 @{Paul was suffered to abide by himself} (\epetrap ti Pauli menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun ti phulassonti auton stratiti\). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousi\) of \akou\ and same form (\phulaxi\) of \phulass\ with negative \m\. {But to save the world} (\all' hina ss ton kosmon\). Purpose clause again (cf. \hina krin\, just before) with \hina\ and first aorist active of sz. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@John:17:12 @{I kept} (\etroun\). Imperfect active of \tre\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei m ho huios ts apleias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \apleto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\h graph\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plrthi\ which see there.

rwp@Luke:2:8 @{Abiding in the field} (\agraulountes\). From \agros\, field and \aul\, court. The shepherds were making the field their court. Plutarch and Strabo use the word. {Keeping watch} (\phulassontes phulakas\). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Samuel:17:34f.|). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

rwp@Luke:11:21 @{Fully armed} (\kathplismenos\). Perfect passive participle of \kathopliz\, an old verb, but here only in the N.T. Note perfective use of \kata\ in composition with \hopliz\, to arm (from \hopla\, arms). Note indefinite temporal clause (\hotan\ and present subjunctive \phulassi\). {His own court} (\tn heautou auln\). His own homestead. strkjv@Mark:3:27; strkjv@Matthew:12:29| has "house" (\oikian\). \Aul\ is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole). {His goods} (\ta huparchonta autou\). "His belongings." Neuter plural present active participle of \huparch\ used as substantive with genitive.

rwp@Luke:11:22 @{But when} (\epan de\). Note \hotan\ in verse 21|. {Stronger than he} (\ischuroteros autou\). Comparative of \ischuros\ followed by the ablative. {Come upon him and overcome him} (\epelthn niksi auton\). Second aorist active participle of \eperchomai\ and first aorist active subjunctive of \nika\. Aorist tense here because a single onset while in verse 22| the guarding (\phulassi\, present active subjunctive) is continuous. {His whole armour} (\tn panoplian autou\). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and strkjv@Ephesians:6:11,13| where the items are given. {Wherein he trusted} (\eph' hi epepoithei\). Second past perfect active of \peith\, to persuade. The second perfect \pepoitha\ is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious. {His spoils} (\ta skula autou\). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In strkjv@Colossians:2:15| Christ is pictured as triumphing openly over the powers of evil by the Cross.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Romans:2:26 @{Keep} (\phulassi\). Present subjunctive with \ean\, condition of third class, mere supposition like that in verse 25|, "keep on keeping" perfectly, Paul means. {For} (\eis\). As often in N.T.