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OT-HISTORY.filter - rwp eipon:

rwp@2Timothy:4:16 @{At my first defence} (\en ti prti apologii\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\m autois logisthei\). First aorist passive optative in future wish with negative \m\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).

rwp@Acts:2:29 @{I may say} (\exon eipein\). Supply \estin\ before \exon\, periphrastic present indicative of \exeimi\, to allow, permit. The Authorized Version has "Let me speak," supplying \esto\ present imperative. {Freely} (\meta parrsias\). Telling it all (\pan, rhsia\ from \eipon\, to speak), with fulness, with boldness. Luke is fond of the phrase (as in strkjv@4:13|). It is a new start for Simon Peter, full of boldness and courage. {The patriarch} (\tou patriarchou\). Transliteration of the word, from \patria\, family, and \arch\, to rule, the founder of a family. Late word in LXX. Used of Abraham (Hebrews:7:4|), of the twelve sons of Jacob as founders of the several tribes (Acts:7:8|), and here of David as head of the family from whom the Messiah comes. {Was buried} (\etaph\). Second aorist passive indicative of \thapt\. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (_Ant_. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.

rwp@Acts:11:13 @{Standing and saying} (\stathenta kai eiponta\). More precisely, "stand and say" (punctiliar act, first aorist passive and second aorist active participles). {Fetch Simon} (\metapempsai Simna\). First aorist middle imperative. Third time mentioned (10:5,22; strkjv@11:13|). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God's direct orders.

rwp@Galatians:5:21 @{Forewarn} (\proleg\) {--did forewarn} (\proeipon\). Paul repeats his warning given while with them. He did his duty then. Gentile churches were peculiarly subject to these sins. But who is not in danger from them? {Practise} (\prassontes\). \Prass\ is the verb for habitual practice (our very word, in fact), not \poie\ for occasional doing. The {habit} of these sins is proof that one is not in the Kingdom of God and will not inherit it.

rwp@Hebrews:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirken\). That is Christ. Perfect active indicative with which compare \tote eipon\ (second aorist active) in verse 7| which is quoted again. {He taketh away the first} (\anairei to prton\). Present active indicative of \anaire\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to prton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stsi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histmi\, to place. By "the second" (\to deuteron\) he means doing God's will as shown in verse 9| (following verse 8|). This is the author's exegesis of the Psalm.

rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:10:30 @{We know him that said} (\oidamen ton eiponta\). God lives and is true to his word. He quotes strkjv@Deuteronomy:32:35| (cf. strkjv@Romans:12:19|). For \ekdiksis\ see strkjv@Luke:18:7f|. God is the God of justice. He is patient, but he will punish. {And again} (\kai palin\). strkjv@Deuteronomy:32:36|.

rwp@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph\, to write) and {words} (\rmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graph\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).

rwp@John:9:27 @{I told you even now} (\eipon humin d\). In verses 15,17,25|. {Would ye also become his disciples?} (\M kai humeis thelete autou mathtai genesthai;\). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" (\kai\) that Jesus had some "disciples" (\mathtai\, predicate nominative with the infinitive \genesthai\) and that the Pharisees knew that fact. "Do ye also (like the Galilean mob) wish, etc." See strkjv@7:45-52|. It cut to the bone.

rwp@John:14:2 @{Mansions} (\monai\). Old word from \men\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de m\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).

rwp@John:16:15 @{Therefore said I} (\dia touto eipon\). Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ's words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.

rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestks\). Perfect active (intransitive) participle of \paristmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\edken rapisma ti Isou\). Late word \rapisma\ is from \rapiz\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\houts\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.

rwp@Revelation:7:14 @{I say} (\eirka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek ts thlipses ts megals\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoisen\ in strkjv@1:6| and \kai plani\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en ti haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:9:4 @{It was said} (\erreth\). First aorist passive indicative of \eipon\. {That they should not hurt} (\hina m adiksousin\). Sub-final (object clause subject of \erreth\) with \hina m\ and the future active of \adike\ as in strkjv@3:9; strkjv@8:3|. Vegetation had been hurt sufficiently by the hail (8:7|). {But only such men as} (\ei m tous anthrpous hoitines\). "Except (elliptical use of \ei m\, if not, unless) the men who (the very ones who)." For this use of \hostis\ see strkjv@1:7; strkjv@2:24; strkjv@20:4|. {The seal of God upon their foreheads} (\tn sphragida tou theou epi tn metpn\). Provided for in strkjv@7:3ff|. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

rwp@Revelation:17:7 @{I will tell thee the mystery} (\eg er soi to mustrion\). The angel gives his interpretation of the woman and the beast (17:7-18|). \Er\ is the future active of \eipon\ (defective verb), to tell, to say.

rwp@Revelation:19:3 @{A second time} (\deuteron\). Adverbial accusative, a heavenly encore. {They say} (\eirkan\). Perfect active indicative of \eipon\. "They have said," not an "aoristic" perfect for "they say," but vivid dramatic perfect as in strkjv@5:7| and the form in \-an\ instead of \-asin\ as in strkjv@18:3; strkjv@21:6|. {Goeth up} (\anabainei\). Linear present active indicative of \anabain\, "keeps on going up," "a last touch to the description already given (18:21ff.|) of Babylon's utter collapse" (Swete). The smoke of the city's ruin (14:11; strkjv@18:8f.,18|) instead of incense (8:4|). Cf. strkjv@Isaiah:34:9f|.

rwp@Romans:9:29 @{Hath said before} (\proeirken\). Perfect active indicative of \proeipon\ (defective verb). Stands on record in strkjv@Isaiah:1:9|. {Had left} (\egkatelipen\). Second aorist active indicative of old verb \egkataleip\, to leave behind. Condition of second class, determined as unfulfilled, with \an egenthmen\ and \an hmoithmen\ as the conclusions (both first aorist passives of \ginomai\ and \homoio\, common verbs). {A seed} (\sperma\). The remnant of verse 27|.