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OT-PROPHET-MINOR.filter - rwp theos:

rwp@Acts:7:2 @{Brethren and fathers} (\andres adelphoi kai pateres\). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in strkjv@Acts:22:1|. {Hearken} (\akousate\). First aorist (ingressive) active imperative, Give me your attention now. {The God of glory} (\Hosea:theos ts doxs\). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in strkjv@James:2:1|. Cf. strkjv@Exodus:25:22; strkjv@40:34; strkjv@Leviticus:9:6; strkjv@Hebrews:9:5|. By these words Stephen refutes the charge of blasphemy against God in strkjv@Acts:6:11|. {Appeared} (\phth\). First aorist passive indicative of \hora\. See on ¯Luke:23:43|. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, strkjv@Genesis:11:31|), even before (\prin \ with the infinitive) he dwelt in Haran (\Charran\, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

rwp@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poisas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en auti\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gs huparchn kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoitois naois katoikei\). The old adjective \cheiropoitos\ (\cheir, poie\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\phneite me\). "Address me." \Phne\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \phneite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kals\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:20:28 @{My Lord and my God} (\Hosea:kurios mou kai ho theos mou\). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the _Koin_. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.