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 18]. {That he should touch them} (\hina aut•n hapt•tai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mr 10:13 has aorist middle subjunctive (\haps•tai\). {Rebuked} (\epetim•n\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetim•san\. 18:16 {Called} (\prosekalesato\). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of Mr 10:14 which see, and nearly that of Mt 19:14 which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children. 18:17 {As a little child} (\h•s paidion\). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child's world by understanding the child and opening the door for him. 18:18 {Ruler} (\arch•n\). Not in Mr 10:17; Mt 19:16. {What shall I do to inherit?} (\Ti poi•sas kl•ronom•s•;\). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in Lu 10:25. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it. {Good} (\agathon\). See on ¯Mr 10:17; Mt 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ. 18:22 {One thing thou lackest yet} (\eti hen soi leipei\). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mr 10:21 has here \husterei se\, which see. It was an amazing compliment for one who was aiming at perfection (Mt 19:21). The youth evidently had great charm and was sincere in his claims. http://www.ccel.org/r/robertson_at/wordpictures/htm/LU18.RWP.html (4 of 7) [28/08/2004 09:05:48 a.m.]
Word Pictures in the NT [Luke: Chapter 18]. {Distribute} (\diados\). Second aorist active imperative of \diadid•mi\ (give to various ones, \dia-\). Here Mark and Matthew simply have \dos\ (give). The rest the same in all three Gospels. 18:23 {Became} (\egen•th•\). First aorist passive indicative of \ginomai\. Like his countenance fell (\stugnasas\), in Mr 10:22. {Exceedingly sorrowful} (\perilupos\). Old adjective (\peri, lup•\) with perfective use of \peri\. {Very rich} (\plousios sphodra\). Rich exceedingly. Today, a multimillionaire. 18:24 {Shall they enter} (\eisporeuontai\). Present middle indicative, futuristic present. 18:25 {Through a needle's eye} (\dia tr•matos belon•s\). Both words are old. \Tr•ma\ means a perforation or hole or eye and in the N.T. only here and Mt 19:24. \Belon•\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. Mr 10:25; Mt 19:24 have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. 18:26 {Then who} (\kai tis\). Literally, {and who}. The \kai\ calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation. 18:27 {The impossible with men possible with God} (\ta adunata para anthr•pois dunata para t•i the•i\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler. 18:28 {Our own} (\ta idia\). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer). 18:30 {Shall not receive} (\ouchi m• lab•i\). Very strong double negative with aorist active subjunctive of \lamban•\. {Manifold more} (\pollaplasiona\). Late Greek word, here alone in the N.T. http://www.ccel.org/r/robertson_at/wordpictures/htm/LU18.RWP.html (5 of 7) [28/08/2004 09:05:48 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Luke: Chapter 18].<br />
{Distribute} (\diados\). Second aorist active imperative of<br />
\diadid•mi\ (give to various ones, \dia-\). Here Mark and Mat<strong>the</strong>w<br />
simply have \dos\ (give). The rest <strong>the</strong> same <strong>in</strong> all three Gospels.<br />
18:23 {Became} (\egen•th•\). First aorist passive <strong>in</strong>dicative of<br />
\g<strong>in</strong>omai\. Like his countenance fell (\stugnasas\), <strong>in</strong> Mr<br />
10:22. {Exceed<strong>in</strong>gly sorrowful} (\perilupos\). Old adjective<br />
(\peri, lup•\) with perfective use of \peri\. {Very rich}<br />
(\plousios sphodra\). Rich exceed<strong>in</strong>gly. Today, a<br />
multimillionaire.<br />
18:24 {Shall <strong>the</strong>y enter} (\eisporeuontai\). Present middle<br />
<strong>in</strong>dicative, futuristic present.<br />
18:25 {Through a needle's eye} (\dia tr•matos belon•s\). Both<br />
words are old. \Tr•ma\ means a perforation or hole or eye and <strong>in</strong><br />
<strong>the</strong> N.T. only here and Mt 19:24. \Belon•\ means orig<strong>in</strong>ally <strong>the</strong><br />
po<strong>in</strong>t of a spear and <strong>the</strong>n a surgeon's needle. Here only <strong>in</strong> <strong>the</strong><br />
N.T. Mr 10:25; Mt 19:24 have \rhaphidos\ for needle. This is<br />
probably a current proverb for <strong>the</strong> impossible. The Talmud twice<br />
speaks of an elephant pass<strong>in</strong>g through <strong>the</strong> eye of a needle as<br />
be<strong>in</strong>g impossible.<br />
18:26 {Then who} (\kai tis\). Literally, {and who}. The \kai\<br />
calls attention to what has just been said. Wealth was assumed to<br />
be mark of div<strong>in</strong>e favour, not a h<strong>in</strong>drance to salvation.<br />
18:27 {The impossible with men possible with God} (\ta adunata<br />
para anthr•pois dunata para t•i <strong>the</strong>•i\). Paradoxical, but true.<br />
Take your stand "beside" (\para\) God and <strong>the</strong> impossible becomes<br />
possible. Clearly <strong>the</strong>n Jesus meant <strong>the</strong> humanly impossible by <strong>the</strong><br />
parabolic proverb about <strong>the</strong> camel go<strong>in</strong>g through <strong>the</strong> needle's eye.<br />
God can break <strong>the</strong> grip of gold on a man's life, but even Jesus<br />
failed with this young ruler.<br />
18:28 {Our own} (\ta idia\). Our own th<strong>in</strong>gs (home, bus<strong>in</strong>ess,<br />
etc.). Right here is where so many fail. Peter speaks here not <strong>in</strong><br />
a spirit of boastfulness, but ra<strong>the</strong>r with his reactions from<br />
<strong>the</strong>ir consternation at what has happened and at <strong>the</strong> words of<br />
Jesus (Plummer).<br />
18:30 {Shall not receive} (\ouchi m• lab•i\). Very strong double<br />
negative with aorist active subjunctive of \lamban•\. {Manifold<br />
more} (\pollaplasiona\). Late Greek word, here alone <strong>in</strong> <strong>the</strong> N.T.<br />
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