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 [Acts: Chapter 13] his own innocence (Ac 28:18). {That he should be slain} (\anaireth•nai auton\). First aorist passive infinitive, the accusative case, the direct object of \•it•santo\ (first aorist middle indicative, asked as a favour to themselves). 13:29 {From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in 5:30; 10:29 and later in Ga 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (Joh 19:31). Paul does not distinguish the details here. {Laid} (\eth•kan\). First (kappa) aorist active indicative third plural of \tith•mi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mn•meion\). Memorial, common in the Gospels. 13:30 {But God raised him from the dead} (\ho de theos •geiren ek nekr•n\). This crucial fact Paul puts sharply as he always did. 13:31 {Was seen for many days} (\•phth• epi h•meras pleious\). The common verb (first aorist passive indicative of \hora•\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Co 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3). {Of them that came up with him} (\tois sunanab•sin aut•i\). Dative (after \•phth•\) articular participle (second aorist active of \sunanabain•\) with associative instrumental case (\aut•i\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; 3:15). 13:32 {We bring you good tidings of the promise} (\h•meis hum•s euaggelizometha t•n epaggelian\). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in 16:10; Lu 3:18. Note "we you" together. Here the heart of Paul's message on this occasion. 13:33 {Hath fulfilled} (\ekpepl•r•ken\). Hath filled out (\ek\). {Unto our children} (\tois teknois h•m•n\). The MSS. vary greatly http://www.ccel.org/r/robertson_at/wordpictures/htm/AC13.RWP.html (13 of 22) [28/08/2004 09:06:50 a.m.]
Word Pictures in the NT [Acts: Chapter 13] here about \h•m•n\ (our), some have \aut•n\, some \aut•n h•min\. Westcott and Hort consider these readings "a primitive error" for \h•min\ (to us) taken with \anast•sas I•soun\ (having for us raised up Jesus). This raising up (from \anist•mi\, set up) as in 3:22; 7:37 refers not to resurrection (verse 34), but to the sending of Jesus (two raisings up). {In the second psalm} (\en t•i psalm•i t•i deuter•i\). Ps 2:7. D has \pr•t•i\ because the first psalm was often counted as merely introductory. 13:34 {Now no more to return to corruption} (\m•keti mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Co 15:23; Ro 6:9). {He hath spoken} (\eir•ken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See 2Sa 7:13. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once. 13:35 {Because} (\dioti\). Compound conjunction (\dia, hoti\) like our "because that." The reason for the previous statement about "the holy things." {Thou wilt not give thy holy one to see corruption} (\ou d•seis ton hosion sou idein diaphthoran\). Quotation from Ps 16:10 to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus. 13:36 {His own generation} (\idi•i gene•i\). Either locative case, "in his own generation" or dative object of \hup•ret•sas\ (served). {The counsel of God} (\t•i tou theou boul•i\). So here, either the dative, the object of \hup•ret•sas\ if \gene•i\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hup•ret•sas\ (having served) or after \ekoim•th•\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Ac 7:60). So Jesus (Joh 11:11) and Paul (1Co 15:6,51). {Was laid} (\proseteth•\). Was added unto (first aorist passive indicative of \prostith•mi\). See the verb in 2:47; 5:14. This figure for death probably arose from the custom of burying families together (Ge 15:15; Jud 2:10). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Ac 2:31) as he shows in verse 37. http://www.ccel.org/r/robertson_at/wordpictures/htm/AC13.RWP.html (14 of 22) [28/08/2004 09:06:50 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 13]<br />
here about \h•m•n\ (our), some have \aut•n\, some \aut•n h•m<strong>in</strong>\.<br />
Westcott and Hort consider <strong>the</strong>se read<strong>in</strong>gs "a primitive error" for<br />
\h•m<strong>in</strong>\ (to us) taken with \anast•sas I•soun\ (hav<strong>in</strong>g for us<br />
raised up Jesus). This rais<strong>in</strong>g up (from \anist•mi\, set up) as <strong>in</strong><br />
3:22; 7:37 refers not to resurrection (verse 34), but to <strong>the</strong><br />
send<strong>in</strong>g of Jesus (two rais<strong>in</strong>gs up). {In <strong>the</strong> second psalm} (\en<br />
t•i psalm•i t•i deuter•i\). Ps 2:7. D has \pr•t•i\ because <strong>the</strong><br />
first psalm was often counted as merely <strong>in</strong>troductory.<br />
13:34 {Now no more to return to corruption} (\m•keti mellonta<br />
hupostrephe<strong>in</strong> eis diaphthoran\). No longer about to return as<br />
Lazarus did. Jesus did not die aga<strong>in</strong> and so is <strong>the</strong> first fruits<br />
of <strong>the</strong> resurrection (1Co 15:23; Ro 6:9). {He hath spoken}<br />
(\eir•ken\). Present perfect active <strong>in</strong>dicative, common way of<br />
referr<strong>in</strong>g to <strong>the</strong> permanent utterances of God which are on record<br />
<strong>in</strong> <strong>the</strong> Scriptures. {The holy and sure bless<strong>in</strong>gs of <strong>David</strong>} (\ta<br />
hosia Daueid ta pista\). See 2Sa 7:13. Literally, "<strong>the</strong> holy<br />
th<strong>in</strong>gs of <strong>David</strong> <strong>the</strong> trustworthy th<strong>in</strong>gs." He expla<strong>in</strong>s "<strong>the</strong> holy<br />
th<strong>in</strong>gs" at once.<br />
13:35 {Because} (\dioti\). Compound conjunction (\dia, hoti\)<br />
like our "because that." The reason for <strong>the</strong> previous statement<br />
about "<strong>the</strong> holy th<strong>in</strong>gs." {Thou wilt not give thy holy one to see<br />
corruption} (\ou d•seis ton hosion sou ide<strong>in</strong> diaphthoran\).<br />
Quotation from Ps 16:10 to show that Jesus did not see<br />
corruption <strong>in</strong> his body, a flat contradiction for those who deny<br />
<strong>the</strong> bodily resurrection of Jesus.<br />
13:36 {His own generation} (\idi•i gene•i\). Ei<strong>the</strong>r locative<br />
case, "<strong>in</strong> his own generation" or dative object of \hup•ret•sas\<br />
(served). {The counsel of God} (\t•i tou <strong>the</strong>ou boul•i\). So here,<br />
ei<strong>the</strong>r <strong>the</strong> dative, <strong>the</strong> object of \hup•ret•sas\ if \gene•i\ is<br />
locative, or <strong>the</strong> <strong>in</strong>strumental case "by <strong>the</strong> counsel of God" which<br />
aga<strong>in</strong> may be construed ei<strong>the</strong>r with \hup•ret•sas\ (hav<strong>in</strong>g served)<br />
or after \ekoim•th•\ (fell on sleep). Ei<strong>the</strong>r of <strong>the</strong> three ways is<br />
grammatical and makes good sense. \Koimaomai\ for death we have<br />
already had (Ac 7:60). So Jesus (Joh 11:11) and Paul (1Co<br />
15:6,51). {Was laid} (\proseteth•\). Was added unto (first<br />
aorist passive <strong>in</strong>dicative of \prostith•mi\). See <strong>the</strong> verb <strong>in</strong><br />
2:47; 5:14. This figure for death probably arose from <strong>the</strong><br />
custom of bury<strong>in</strong>g families toge<strong>the</strong>r (Ge 15:15; Jud 2:10). {Saw<br />
corruption} (\eiden diaphthoran\). As Jesus did not (Ac 2:31)<br />
as he shows <strong>in</strong> verse 37.<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC13.RWP.html (14 of 22) [28/08/2004 09:06:50 a.m.]