Word Pictures in the New Testament - David Cox

Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox

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Word Pictures in the NT [Acts: Chapter 8] pour, or \chlo•\, yellowish green, bile or gall. In the N.T. only in Mt 27:34 and here. In LXX in sense of wormwood as well as bile. See De 29:18; 32:32; La 3:15; Job 16:14. "Gall and bitterness" in De 29:18. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In Heb 12:15 "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and Heb 12:15; Ro 3:14; Eph 4:31. The "bond of iniquity" (\sundesmon adikias\) is from Isa 58:6. Paul uses this word of peace (Eph 4:3), of love (Col 3:14), of the body (Col 2:19). Peter describes Simon's offer as poison and a chain. 8:24 {Pray ye for me} (\De•th•te humeis huper emou\). Emphasis on \humeis\ (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. {Which} (\h•n\). Genitive by attraction of the accusative relative \ha\ to case of the unexpressed antecedent \tout•n\ (of those things), a common Greek idiom. 8:25 {They therefore} (\hoi men oun\). Demonstrative \hoi\ with \men\ (no following \de\) and the inferential \oun\ (therefore) as often in Acts (1:6, etc.). {Returned} (\hupestrephon\). Imperfect active picturing the joyful journey of preaching (\eu•ggelizonto\, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed. 8:26 {Toward the South} (\kata mes•mbrian\). Old word from \mesos\ and \h•mera\, midday or noon as in Ac 22:16, the only other example in the N.T. That may be the idea here also, though "towards the South" gets support from the use of \kata liba\ in Ac 27:12. {The same is desert} (\haut• estin er•mos\). Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews. 8:27 {A eunuch of great authority} (\eunouchos dunast•s\). Eunuchs were often employed by oriental rulers in high posts. http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (8 of 11) [28/08/2004 09:06:35 a.m.]

Word Pictures in the NT [Acts: Chapter 8] _Dynasty_ comes from this old word \dunast•s\ used of princes in Lu 1:52 and of God in 1Ti 6:15. Eunuchs were not allowed to be Jews in the full sense (De 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandak•s\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gaz•s\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskun•s•n\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128). 8:28 {Was reading} (\anegin•sken\). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" (\•kousen auton anagin•skontos\), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32. 8:29 {Join thyself} (\koll•th•ti\). See this vivid word (be glued to, first aorist passive imperative) already in 5:13; Lu 10:11; 15:15. Philip probably jumped on the running board on the side of the chariot. 8:30 {Understandest thou what thou readest?} (\Ara ge gin•skeis ha anagin•skeis?\) The interrogative particle \ara\ and the intensive particle \ge\ indicate doubt on Philip's part. The play (\paranomasia\) upon the words in the Greek is very neat: {Do you know what you know again (read)?} The verb for read (\anagin•sko\) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: \Anegn•n, egn•n, kategn•n\ (I read, I understood, I condemned). The keen retort was: \Anegn•s, all'ouk egn•s, ei gar egn•s, ouk an kategn•s\ (You read, but did not understand; for if you had understood, you would not have condemned). 8:31 {How can I, except some one shall guide me?} (\P•s gar an dunaim•n ean me tis hod•g•sei me?\). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with \an\ and the optative, but the condition (\ean\, instead of the usual \ei\, and the future indicative) is of the first class http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (9 of 11) [28/08/2004 09:06:35 a.m.]

<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 8]<br />

pour, or \chlo•\, yellowish green, bile or gall. In <strong>the</strong> N.T. only<br />

<strong>in</strong> Mt 27:34 and here. In LXX <strong>in</strong> sense of wormwood as well as<br />

bile. See De 29:18; 32:32; La 3:15; Job 16:14. "Gall and<br />

bitterness" <strong>in</strong> De 29:18. Here <strong>the</strong> gall is described by <strong>the</strong><br />

genitive \pikrias\ as consist<strong>in</strong>g <strong>in</strong> "bitterness." In Heb 12:15<br />

"a root of bitterness," a bitter root. This word \pikria\ <strong>in</strong> <strong>the</strong><br />

N.T. only here and Heb 12:15; Ro 3:14; Eph 4:31. The "bond of<br />

<strong>in</strong>iquity" (\sundesmon adikias\) is from Isa 58:6. Paul uses<br />

this word of peace (Eph 4:3), of love (Col 3:14), of <strong>the</strong> body<br />

(Col 2:19). Peter describes Simon's offer as poison and a<br />

cha<strong>in</strong>.<br />

8:24 {Pray ye for me} (\De•th•te humeis huper emou\). Emphasis on<br />

\humeis\ (you). First aorist passive imperative. Simon is<br />

thoroughly frightened by Peter's words, but shows no sign of<br />

personal repentance or change of heart. He wants to escape <strong>the</strong><br />

penalty for his s<strong>in</strong> and hopes that Peter can avert it. Peter had<br />

clearly diagnosed his case. He was an unconverted man <strong>in</strong> spite of<br />

his profession of faith and baptism. There is no evidence that he<br />

ever changed his life at all. {Which} (\h•n\). Genitive by<br />

attraction of <strong>the</strong> accusative relative \ha\ to case of <strong>the</strong><br />

unexpressed antecedent \tout•n\ (of those th<strong>in</strong>gs), a common Greek<br />

idiom.<br />

8:25 {They <strong>the</strong>refore} (\hoi men oun\). Demonstrative \hoi\ with<br />

\men\ (no follow<strong>in</strong>g \de\) and <strong>the</strong> <strong>in</strong>ferential \oun\ (<strong>the</strong>refore)<br />

as often <strong>in</strong> Acts (1:6, etc.). {Returned} (\hupestrephon\).<br />

Imperfect active pictur<strong>in</strong>g <strong>the</strong> joyful journey of preach<strong>in</strong>g<br />

(\eu•ggelizonto\, imperfect middle) to <strong>the</strong> Samaritan villages.<br />

Peter and John now carried on <strong>the</strong> work of Philip to <strong>the</strong><br />

Samaritans. This issue was closed.<br />

8:26 {Toward <strong>the</strong> South} (\kata mes•mbrian\). Old word from<br />

\mesos\ and \h•mera\, midday or noon as <strong>in</strong> Ac 22:16, <strong>the</strong> only<br />

o<strong>the</strong>r example <strong>in</strong> <strong>the</strong> N.T. That may be <strong>the</strong> idea here also, though<br />

"towards <strong>the</strong> South" gets support from <strong>the</strong> use of \kata liba\ <strong>in</strong><br />

Ac 27:12. {The same is desert} (\haut• est<strong>in</strong> er•mos\). Probably<br />

a paren<strong>the</strong>tical remark by Luke to give an idea of <strong>the</strong> way. One of<br />

<strong>the</strong> ways actually goes through a desert. Gaza itself was a strong<br />

city that resisted Alexander <strong>the</strong> Great five months. It was<br />

destroyed by <strong>the</strong> Romans after war broke out with <strong>the</strong> Jews.<br />

8:27 {A eunuch of great authority} (\eunouchos dunast•s\).<br />

Eunuchs were often employed by oriental rulers <strong>in</strong> high posts.<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/AC8.RWP.html (8 of 11) [28/08/2004 09:06:35 a.m.]

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