Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Luke: Chapter 17]. despised Samaritan. The \autos\ has point here. 17:18 {Save this stranger} (\ei m• ho allogen•s\). The old word was \allophulos\ (Ac 10:28), but \allogen•s\ occurs in the LXX, Josephus, and inscriptions. Deissmann (_Light from the Ancient East_, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: {Let no foreigner enter within the screen and enclosure surrounding the sanctuary} (\M•thena allogen• eisporeuesthai entos tou peri to hieron truphaktou kai peribolou\). 17:20 {With observation} (\meta parat•se•s\). Late Greek word from \parat•re•\, to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God. 17:21 {Within you} (\entos hum•n\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in Lu 11:20 Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' hum•s\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Mt 23:26) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos hum•n\ as here in Lu 17:21). 17:23 {Go not away nor follow after them} (\m• apelth•te m•de di•x•te\). Westcott and Hort bracket \apelth•te m•de\. Note aorist subjunctive with \m•\ in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse 21) though the Pharisees did not know it. http://www.ccel.org/r/robertson_at/wordpictures/htm/LU17.RWP.html (4 of 6) [28/08/2004 09:05:47 a.m.]
Word Pictures in the NT [Luke: Chapter 17]. 17:24 {Lighteneth} (\astraptousa\). An old and common verb, though only here and 24:4 in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else. 17:25 {But first} (\pr•ton de\). The second coming will be only after the Cross. 17:27 {They ate, they drank, they married, they were given in marriage} (\•sthion, epinon, egamoun, egamizonto\). Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered \eis•lthen\, the flood came \•lthen\, destroyed \ap•lesen\). 17:28 Note the same sharp contrast between the imperfects here ({ate} \•sthion\, {drank} \epinon\, {bought} \•gorazon\, {sold} \ep•loun\, {planted} \ephuteuon\, {builded} \•ikodomoun\) and the aorists in verse 29 ({went out} \ex•lthen\, {rained} \ebrexen\, {destroyed} \ap•lesen\). 17:30 {Is revealed} (\apokaluptetai\). Prophetic and futuristic present passive indicative. 17:31 {Let him not go down} (\m• katabat•\). Second aorist active imperative of \katabain•\ with \m•\ in a prohibition in the third person singular. The usual idiom here would be \m•\ and the aorist subjunctive. See Mr 13:15f.; Mt 24:17f. when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer). 17:32 {Remember Lot's wife} (\mn•moneuete t•s gunaikos L•t\). Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Ge 19:26). 17:33 {Shall preserve it} (\z•ogon•sei aut•n\). Or save it alive. Here only in the N.T. except 1Ti 6:13; Ac 7:19. It is a late word and common in medical writers, to bring forth alive (\z•os, gen•\) and here to keep alive. 17:34 {In that night} (\taut•i t•i nukti\). More vivid still, "on http://www.ccel.org/r/robertson_at/wordpictures/htm/LU17.RWP.html (5 of 6) [28/08/2004 09:05:47 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Luke: Chapter 17].<br />
17:24 {Lighteneth} (\astraptousa\). An old and common verb,<br />
though only here and 24:4 <strong>in</strong> <strong>the</strong> N.T. The second com<strong>in</strong>g will be<br />
sudden and universally visible. There are still some poor souls<br />
who are wait<strong>in</strong>g <strong>in</strong> Jerusalem under <strong>the</strong> delusion that Jesus will<br />
come <strong>the</strong>re and nowhere else.<br />
17:25 {But first} (\pr•ton de\). The second com<strong>in</strong>g will be only<br />
after <strong>the</strong> Cross.<br />
17:27 {They ate, <strong>the</strong>y drank, <strong>the</strong>y married, <strong>the</strong>y were given <strong>in</strong><br />
marriage} (\•sthion, ep<strong>in</strong>on, egamoun, egamizonto\). Imperfects<br />
all of <strong>the</strong>m vividly pictur<strong>in</strong>g <strong>the</strong> life of <strong>the</strong> time of Noah. But<br />
<strong>the</strong> o<strong>the</strong>r tenses are aorists (Noah entered \eis•l<strong>the</strong>n\, <strong>the</strong> flood<br />
came \•l<strong>the</strong>n\, destroyed \ap•lesen\).<br />
17:28 Note <strong>the</strong> same sharp contrast between <strong>the</strong> imperfects here<br />
({ate} \•sthion\, {drank} \ep<strong>in</strong>on\, {bought} \•gorazon\, {sold}<br />
\ep•loun\, {planted} \ephuteuon\, {builded} \•ikodomoun\) and <strong>the</strong><br />
aorists <strong>in</strong> verse 29 ({went out} \ex•l<strong>the</strong>n\, {ra<strong>in</strong>ed} \ebrexen\,<br />
{destroyed} \ap•lesen\).<br />
17:30 {Is revealed} (\apokaluptetai\). Prophetic and futuristic<br />
present passive <strong>in</strong>dicative.<br />
17:31 {Let him not go down} (\m• katabat•\). Second aorist active<br />
imperative of \kataba<strong>in</strong>•\ with \m•\ <strong>in</strong> a prohibition <strong>in</strong> <strong>the</strong> third<br />
person s<strong>in</strong>gular. The usual idiom here would be \m•\ and <strong>the</strong><br />
aorist subjunctive. See Mr 13:15f.; Mt 24:17f. when <strong>the</strong>se words<br />
occur <strong>in</strong> <strong>the</strong> great eschatological discussion concern<strong>in</strong>g flight<br />
before <strong>the</strong> destruction of Jerusalem. Here <strong>the</strong> application is<br />
"absolute <strong>in</strong>difference to all worldly <strong>in</strong>terests as <strong>the</strong> attitude<br />
of read<strong>in</strong>ess for <strong>the</strong> Son of Man" (Plummer).<br />
17:32 {Remember Lot's wife} (\mn•moneuete t•s gunaikos L•t\).<br />
Here only <strong>in</strong> <strong>the</strong> N.T. A pert<strong>in</strong>ent illustration to warn aga<strong>in</strong>st<br />
look<strong>in</strong>g back with yearn<strong>in</strong>g after what has been left beh<strong>in</strong>d (Ge<br />
19:26).<br />
17:33 {Shall preserve it} (\z•ogon•sei aut•n\). Or save it alive.<br />
Here only <strong>in</strong> <strong>the</strong> N.T. except 1Ti 6:13; Ac 7:19. It is a late<br />
word and common <strong>in</strong> medical writers, to br<strong>in</strong>g forth alive (\z•os,<br />
gen•\) and here to keep alive.<br />
17:34 {In that night} (\taut•i t•i nukti\). More vivid still, "on<br />
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