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 21] be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xur•sontai t•n kephal•n\). Note \t•n kephal•n\, the head (singular). Future middle indicative of \xura•\, late form for the old \xure•\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hop•s\ with the future indicative and is common in the N.T. as in the _Koin•_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gn•sontai\). This future middle indicative of \gin•sk•\ (cf. \akousontai\ in verse 22) may be independent of \hina\ or dependent on it like \xur•sontai\, though some MSS. (H L P) have \gn•sin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\h•n\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \kat•ch•ntai\ (cf. verse 21 \kat•ch•th•san\) attracted into the case of the omitted antecedent \tout•n\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and Ga 5:25; Ro 4:12; Php 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulass•n ton nomon\ (keeping or observing the law). 21:25 {We wrote} (\epesteilamen\). First aorist active of \epistell•\, to send to and so to write like our epistle (\epistol•\). Old verb, but in the N.T. only here and Ac 15:20; Heb 13:22. It is the very word used by James in this "judgment" at the Conference (Ac 15:20, \episteilai\). B D here read \apesteilamen\ from \apostell•\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see Ac 15) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass•\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukot•n\, http://www.ccel.org/r/robertson_at/wordpictures/htm/AC21.RWP.html (13 of 22) [28/08/2004 09:07:25 a.m.]
Word Pictures in the NT [Acts: Chapter 21] perfect active participle genitive plural of \pisteu•\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly. 21:26 {Took the men} (\paralab•n tous andras\). The very phrase used in verse 24 to Paul. {The next day} (\t•i echomen•i\). One of the phrases in 20:15 for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz•\). The precise language again of the recommendation in verse 24. Paul was conforming to the letter. {Went into the temple} (\eis•iei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18 which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell•n\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except Ro 11:17 (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\he•s hou pros•nechth• huper henos hekastou aut•n h• prosphora\). This use of \he•s hou\ (like \he•s\, alone) with the first aorist passive indicative \pros•nechth•\ of \prospher•\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in 1Co 9:20 when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. So far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea http://www.ccel.org/r/robertson_at/wordpictures/htm/AC21.RWP.html (14 of 22) [28/08/2004 09:07:25 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Acts: Chapter 21]<br />
perfect active participle genitive plural of \pisteu•\). He asks<br />
that Paul will stand by <strong>the</strong> right of Jewish Christians to keep on<br />
observ<strong>in</strong>g <strong>the</strong> Mosaic law. He has put <strong>the</strong> case squarely and<br />
fairly.<br />
21:26 {Took <strong>the</strong> men} (\paralab•n tous andras\). The very phrase<br />
used <strong>in</strong> verse 24 to Paul. {The next day} (\t•i echomen•i\). One<br />
of <strong>the</strong> phrases <strong>in</strong> 20:15 for <strong>the</strong> com<strong>in</strong>g day. Locative case of<br />
time. {Purify<strong>in</strong>g himself with <strong>the</strong>m} (\sun autois hagnis<strong>the</strong>is\,<br />
first aorist passive participle of \hagniz•\). The precise<br />
language aga<strong>in</strong> of <strong>the</strong> recommendation <strong>in</strong> verse 24. Paul was<br />
conform<strong>in</strong>g to <strong>the</strong> letter. {Went <strong>in</strong>to <strong>the</strong> temple} (\eis•iei eis to<br />
hieron\). Imperfect active of \eiseimi\ as <strong>in</strong> verse 18 which<br />
see. Went on <strong>in</strong>to <strong>the</strong> temple, descriptive imperfect. Paul jo<strong>in</strong>ed<br />
<strong>the</strong> four men <strong>in</strong> <strong>the</strong>ir vow of separation. {Declar<strong>in</strong>g}<br />
(\diaggell•n\). To <strong>the</strong> priests what day he would report <strong>the</strong><br />
fulfilment of <strong>the</strong> vow. The priests would desire notice of <strong>the</strong><br />
sacrifice. This verb only used by Luke <strong>in</strong> N.T. except Ro 11:17<br />
(quotation from <strong>the</strong> LXX). It is not necessary to assume that <strong>the</strong><br />
vows of each of <strong>the</strong> five expired on <strong>the</strong> same day (Rackham).<br />
{Until <strong>the</strong> offer<strong>in</strong>g was offered for every one of <strong>the</strong>m} (\he•s hou<br />
pros•nechth• huper henos hekastou aut•n h• prosphora\). This use<br />
of \he•s hou\ (like \he•s\, alone) with <strong>the</strong> first aorist passive<br />
<strong>in</strong>dicative \pros•nechth•\ of \prospher•\, to offer, contemplates<br />
<strong>the</strong> f<strong>in</strong>al result (Robertson, _Grammar_, pp. 974f.) and is<br />
probably <strong>the</strong> statement of Luke added to Paul's announcement. He<br />
probably went <strong>in</strong>to <strong>the</strong> temple one day for each of <strong>the</strong> brethren<br />
and one for himself. The question arises whe<strong>the</strong>r Paul acted<br />
wisely or unwisely <strong>in</strong> agree<strong>in</strong>g to <strong>the</strong> suggestion of James. What<br />
he did was <strong>in</strong> perfect harmony with his pr<strong>in</strong>ciple of accommodation<br />
<strong>in</strong> 1Co 9:20 when no pr<strong>in</strong>ciple was <strong>in</strong>volved. It is charged that<br />
here on this occasion Paul was unduly <strong>in</strong>fluenced by<br />
considerations of expediency and was will<strong>in</strong>g for <strong>the</strong> Jewish<br />
Christians to believe him more of a Jew than was true <strong>in</strong> order to<br />
placate <strong>the</strong> situation <strong>in</strong> Jerusalem. Furneaux calls it a<br />
compromise and a failure. I do not so see it. To say that is to<br />
obscure <strong>the</strong> whole complex situation. What Paul did was not for<br />
<strong>the</strong> purpose of conciliat<strong>in</strong>g his opponents, <strong>the</strong> Judaizers, who had<br />
diligently spread falsehoods about him <strong>in</strong> Jerusalem as <strong>in</strong><br />
Cor<strong>in</strong>th. It was solely to break <strong>the</strong> power of <strong>the</strong>se "false<br />
apostles" over <strong>the</strong> thousands <strong>in</strong> Jerusalem who have been deluded<br />
by Paul's accusers. So far as <strong>the</strong> evidence goes that th<strong>in</strong>g was<br />
accomplished. In <strong>the</strong> trouble that comes <strong>in</strong> Jerusalem and Caesarea<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/AC21.RWP.html (14 of 22) [28/08/2004 09:07:25 a.m.]