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OT-HISTORY.filter - rwp astray:

rwp@2Thessalonians:2:9 @{Whose coming is} (\hou estin h parousia\). Refers to \hon\ in verse 8|. The Antichrist has his \parousia\ also. Deissmann (_Light from the Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his \Parousia\." Antiochus Epiphanes is called _the manifest god_ (III Macc. strkjv@5:35). Songs:the two Epiphanies coincide. {Lying wonders} (\terasin pseudous\). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews:2:4|), power (\dunamis\), signs (\smeia\), wonders (\terata\), but all according to the working of Satan (\kata energeian tou Satana\, the energy of Satan) just as Jesus had foretold (Matthew:24:24|), wonders that would almost lead astray the very elect.

rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareisedusan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareislthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmaltizontes\). "Taking captive." Present active participle of \aichmaltiz\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gun\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\sesreumena hamartiais\). Perfect passive participle of \sreu\, old word from Aristotle down (from \sros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."

rwp@Galatians:6:3 @{Something when he is nothing} (\ti mden n\). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero. {He deceiveth himself} (\phrenapati heauton\). Late compound word (\phrn\, mind, \apata\, lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

rwp@Galatians:6:7 @{Be not deceived} (\m plansthe\). Present passive imperative with \m\, "stop being led astray" (\plana\, common verb to wander, to lead astray as in strkjv@Matthew:24:4f.|). {God is not mocked} (\ou muktrizetai\). This rare verb (common in LXX) occurs in Lysias. It comes from \muktr\ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton). {Whatsoever a man soweth} (\ho ean speiri anthrpos\). Indefinite relative clause with \ean\ and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job:4:8|; Arist., _Rhet_. iii. 3). Already in strkjv@2Corinthians:9:6|. Same point in strkjv@Matthew:7:16; strkjv@Mark:4:26f|. {That} (\touto\). That very thing, not something different. {Reap} (\therisei\). See on ¯Matthew:6:26| for this old verb.

rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla plani ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).

rwp@John:7:47 @{Are ye also led astray?} (\M kai humeis peplansthe;\). The Pharisees took the lead in this scornful sneer at the officers. The use of \m\ formally expects a negative answer as in strkjv@4:29|, but the Pharisees really believed it. See also strkjv@6:67|. The verb form is perfect passive indicative of \plana\, for which see verse 12| with perhaps an allusion to that phase of opinion.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@Matthew:10:6 @{The lost sheep} (\ta probata ta apollota\). The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost" more frequently than "led astray." "If the Jewish nation could be brought to repentance the new age would dawn" (McNeile).