CONCORD Cast



rwp@1Corinthians:7:7 @{Yet I would} (\thel“ de\). "But I wish." Followed by accusative and infinitive (\anthr“pous einai\). This is Paul's personal preference under present conditions (7:26|). {Even as I myself} (\h“s kai emauton\). This clearly means that Paul was not then married and it is confirmed by strkjv@9:5|. Whether he had been married and was now a widower turns on the interpretation of strkjv@Acts:26:10| "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. {His own gift from God} (\idion charisma ek theou\). Songs:each must decide for himself. See on ¯1:7| for \charisma\, a late word from \charizomai\.

rwp@1Corinthians:7:35 @{For your own profit} (\pros to hum“n aut“n sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher“\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \hum“n aut“n\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal“\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal“\ is second aorist active subjunctive of \epiball“\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschˆmon\). Old adjective (\eu\, well, \schˆm“n\, shapely, comely, from \schˆma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kuri“i\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispast“s\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa“\, to draw around (Luke:10:40|).

rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthr“pon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethˆriomachˆsa en Ephes“i\). Late verb from \thˆriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thˆriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phag“men kai pi“men\). Volitive second aorist subjunctives of \esthi“\ and \pin“\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

rwp@Acts:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz“\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta brephˆ ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithˆmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to mˆ z“ogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \z“ogonos\ (from \z“os\, alive, and \gen“\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithˆmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin‚_) of \anaire“\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heautˆi eis huion\). Literally, "she nursed him up for herself (\heautˆi\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

rwp@Acts:8:7 @{For many} (\polloi gar\). Songs:the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" (\exˆrchonto\, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark:3:11; strkjv@Luke:4:41|). {Palsied} (\paralelumenoi\, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John:4:35|)." The Samaritans who had been bewitched by Simon are now carried away by Philip.

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hˆr“idˆs ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball“\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kak“sai\). First aorist active infinitive of \kako“\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:13:50 @{Urged on} (\par“trunan\). First aorist (effective) active of \par-otrun“\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschˆmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous pr“tous tˆs pole“s\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epˆgeiran di“gmon\). First aorist active indicative of \epegeir“\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthˆn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo t“n hori“n aut“n\). Second aorist active indicative of \ekball“\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton t“n pod“n ep' autous\). First aorist middle (indirect) participle of \ektinass“\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

rwp@Acts:16:37 @{Unto them} (\pros autous\). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. {They have beaten us} (\deirantes hˆmas\). First aorist active participle of \der“\, old verb to flay, to skin, to smite. The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham). {Publicly} (\dˆmosiƒi\). This added insult to injury. Common adverb (\hod“i\) supplied with adjective, associative instrumental case, opposed to \idiƒi\ or \kat' oikous\, strkjv@Acts:20:20|) {Uncondemned} (\akatakritous\). This same verbal adjective from \kata-krin“\ with \a\ privative is used by Paul in strkjv@22:25| and nowhere else in the N.T. Rare in late Greek like \akatagn“stos\, but in late _Koin‚_ (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16|). Even slaves in Roman law had a right to be heard. {Men that are Romans} (\anthr“pous Romaious huparchontas\). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in strkjv@Acts:22:27|. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. {Have cast us into prison} (\ebalan eis phulakˆn\). Second aorist active indicative of \ball“\, old verb, with first aorist ending as often in the _Koin‚_ (\-an\, not \-on\). This was the climax, treating them as criminals. {And now privily} (\kai nun lathrƒi\). Paul balances their recent conduct with the former. {Nay verily, but} (\ou gar, alla\). No indeed! It is the use of \gar\ so common in answers (\ge+ara\) as in strkjv@Matthew:27:23|. \Alla\ gives the sharp alternative. {Themselves} (\autoi\). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (\exagaget“san\, third person plural second aorist active imperative of \exag“\). It was a bitter pill to the proud praetors.

rwp@Acts:21:34 @{Some shouting one thing, some another} (\alloi allo ti epeph“noun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiph“ne“\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\mˆ dunamenou autou gn“nai\). Genitive absolute of present middle participle of \dunamai\ with negative \mˆ\ and second aorist active infinitive of \gin“sk“\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall“\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tˆn parembolˆn\). _Koin‚_ word from \paremball“\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembolˆ\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.

rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei“\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tˆn para t“n archiere“n exousian lab“n\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumen“n te aut“n\). Genitive absolute with present passive participle of \anaire“\. {I gave my vote against them} (\katˆnegka psˆphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsˆphiz“\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsˆphiz“\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.

rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech“\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nˆsion\ is diminutive of \nˆsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai tˆs skaphˆs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt“\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hˆn ƒrantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\boˆtheiais echr“nto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoz“nnuntes to ploion\). Present active participle of \hupoz“nnumi\. Old verb, here only in N.T. Probably cables (\hupoz“mata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\mˆ eis tˆn Surtin ekpes“sin\). Final clause after verb of fearing (\phoboumenoi\) with \mˆ\ and the second aorist active subjunctive of \ekpipt“\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur“\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala“\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\hout“s epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \hout“s\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.

rwp@Acts:27:18 @{As we laboured exceedingly with the storm} (\sphodr“s cheimazomen“n hˆm“n\). Genitive absolute with present passive participle of \cheimaz“\, old verb to afflict with a tempest (\cheima\, stormy weather), to toss upon the waves, here alone in N.T. {They began to throw overboard} (\ekbalˆn epoiounto\). Literally, "They began to make (inchoative imperfect middle of \poie“\) a casting out" (\ekbolˆn\ from \ekball“\, to cast out, old word, only here in N.T.). Cf. Latin _jacturam facere_. This to lighten the ship by throwing overboard the cargo. The grain in the ship would shift and make it list and so added to the danger. {They cast out} (\eripsan\). Third person plural aorist active of \ript“\, not \eripsamen\ as Textus Receptus. {With their own hands} (\autocheires\). Old word (\autos, cheir\) but here alone in N.T. Vivid and graphic touch by Luke who, of course, watched every movement day by day. {The tackling} (\tˆn skeuˆn\). The furniture of the ship that could be spared. It was becoming desperate.

rwp@Acts:27:29 @{Lest haply we should be cast ashore on rocky ground} (\mˆ pou kata tracheis topous ekpes“men\). The usual construction after a verb of fearing (\mˆ\ and the aorist subjunctive \ekpes“men\). Literally, "Lest somewhere (\pou\) we should fall out down against (\kata\) rocky places." The change in the soundings made it a very real fear. \Tracheis\ (rough) is old adjective, but in the N.T. only here and strkjv@Luke:3:5| (from strkjv@Isaiah:40:4|). {Four anchors} (\agkuras tessaras\). Old word from \agkˆ\. In N.T. only in this chapter, with \rhipt“\ here, with \ektein“\ in verse 30|, with \periaire“\ in verse 40|; and strkjv@Hebrews:6:19| (figuratively of hope). {From the stern} (\ek prumnˆs\). Old word, but in N.T. only in strkjv@Mark:4:38|; here and 41| in contrast with \pr“ira\ (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best" (Page). Nelson is quoted as saying that he had been reading strkjv@Acts:27| the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. {Wished for the day} (\ˆuchonto\). Imperfect middle, kept on praying for "day to come" (\hˆmeran genesthai\) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip“\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gn“se“s\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit“\). Present active imperative of \aite“\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplotˆs\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplotˆs\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\mˆ oneidizontos\). Present active participle of \oneidiz“\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapl“s\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothˆsetai aut“i\). First future passive of \did“mi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\d“rˆma\). Both old substantives from the same original verb (\did“mi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \d“rˆma\ (from \d“re“\, from \d“ron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \pƒsa do / sis aga / thˆ kai / pƒn d“ / rˆma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \d“rˆma\, but that is not conclusive. {From above} (\an“then\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain“\ agreeing with \d“rˆma\, expanding and explaining \an“then\ (from above). {From the Father of lights} (\apo tou patros t“n ph“t“n\). "Of the lights" (the heavenly bodies). For this use of \patˆr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' h“i\). For \para\ (beside) with locative sense for standpoint of God see \para t“i the“i\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallagˆ\). Old word from \parallass“\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\tropˆs aposkiasma\). \Tropˆ\ is an old word for "turning" (from \trep“\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz“\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz“\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \hˆ tropˆs aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

rwp@John:3:24 @{For John had not yet been cast into prison} (\oup“ gar ˆn beblˆmenos eis tˆn phulakˆn I“anˆs\). Periphrastic past perfect indicative of \ball“\ explaining (\gar\) why John was still baptizing, the reason for the imprisonment having been given by Luke (Luke:3:19f.|).

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:6:37 @{All that} (\pƒn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; strkjv@17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in strkjv@17:21| underlies this use of \pƒn ho\. {Giveth me} (\did“sin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; strkjv@17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou mˆ ekbal“ ex“\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball“\. Definite promise of Jesus to welcome the one who comes.

rwp@John:7:30 @{They sought therefore} (\ezˆtoun oun\). Imperfect active of \zˆte“\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz“\, from the usual \piez“\, occasionally so in the papyri, but \piaz“\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tˆn cheira\). Second aorist active indicative of \epiball“\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\hˆ h“ra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup“\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup“ elˆluthei\). Past perfect active of \erchomai\, as John looks back on the story.

rwp@John:8:7 @{When they continued asking} (\h“s epemenon er“t“ntes\). Imperfect active indicative of \epimen“\ (waiting in addition or still, \epi\, old verb) with supplementary active participle of \er“ta“\, to question. See same construction in strkjv@Acts:12:16| The verb \epimen“\ does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed. {He lifted himself up} (\anekupsen\). First aorist active indicative of \anakupt“\, the opposite of \katakupt“\, to bend down (verse 8|) or of \kat“ kupt“\ (verse 6|). {He that is without sin} (\ho anamartˆtos\). Verbal adjective (\an\ privative and \hamartˆtos\ from \hamartan“\), old word, either one who has not sinned as here and strkjv@Deuteronomy:29:19| or one who cannot sin, not in the N.T. {Among you} (\hum“n\). Objective genitive. {First cast} (\pr“tos balet“\). The nominative \pr“tos\ means first before others, be the first to cast, not cast before he does something else. See strkjv@20:4|. The verb is second aorist imperative of \ball“\, old verb to fling or cast. Jesus thus picks out the executioner in the case.

rwp@John:8:10 @{Lifted up himself} (\anakupsas\). First aorist active participle of \anakupt“\ as in verse 7|. {Where are they?} (\Pou eisin;\). Jesus had kept on writing on the ground as the accusers had slipped away one by one. {Did no man condemn thee?} (\oudeis se katekrinen;\). First aorist active indicative of \katakrin“\, old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ's terms.

rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therap“n\) in God's house and Christ as Son (\huios\) over God's house.

rwp@John:8:59 @{They took up stones therefore} (\ˆran oun lithous\). First aorist active indicative of \air“\, inferential use of \oun\. The time for argument had past. {To cast at him} (\hina bal“sin ep' auton\). Final clause with \hina\ and the second aorist active subjunctive of \ball“\. Vivid picture of a mob ready to kill Jesus, already beginning to do so. {Hid himself} (\ekrubˆ\). Second aorist passive indicative of \krupt“\. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (10:39|).

rwp@John:9:34 @{Thou wast altogether born in sin} (\en hamartiais su egennˆthˆs holos\). First aorist passive indicative of \genna“\. "In sins thou wast begotten (or born) all of thee." \Holos\ is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. {And dost thou teach us?} (\kai su didaskeis hˆmas;\). The audacity of it all. Note emphasis on \su\ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. {And they cast him out} (\kai exebalon auton ex“\). Effective second aorist active indicative of \ekball“\ intensified by the addition of \ex“\. Probably not yet expulsion from the synagogue (9:22|) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See strkjv@6:37| for another use of \ekball“ ex“\ besides strkjv@9:35|.

rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri t“n pt“ch“n emelen aut“i\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti kleptˆs ˆn\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to gl“ssokomon ech“n ta ballomena ebastazen\). This is the correct text. This compound for the earlier \gl“ssokomeion\ (from \gl“ssa\, tongue, and \kome“\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball“\, to cast or fling. The imperfect active (custom) of \bastaz“\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.

rwp@John:12:31 @{The judgement} (\krisis\). No article, "A judgement." The next few days will test this world. {The prince of this world} (\ho arch“n tou kosmou toutou\). This phrase here, descriptive of Satan as in possession of the evil world, occurs again in strkjv@14:30; strkjv@16:11|. In the temptations Satan claims power over the world and offers to share it with Jesus (Matthew:4:8-10; strkjv@Luke:4:5-8|). Jesus did not deny Satan's power then, but here proclaims final victory over him. {Shall be cast out} (\ekblˆthˆsetai ex“\). Future passive of \ekball“\. Note \ex“\, clean out. The Book of Revelation also proclaims final victory over Satan.

rwp@John:15:6 @{He is cast forth} (\eblˆthˆ ex“\). Timeless or gnomic use of the first aorist passive indicative of \ball“\ as the conclusion of a third-class condition (see also verses 4,7| for the same condition, only constative aorist subjunctive \meinˆte\ and \meinˆi\ in verse 7|). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him. {As a branch} (\h“s to klˆma\). {And is withered} (\exˆranthˆ\). Another timeless first aorist passive indicative, this time of \xˆrain“\, same timeless use in strkjv@James:1:11| of grass, old and common verb. They gather (\sunagousin\). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches. {Are burned} (\kaietai\). Present passive singular of \kai“\, to burn, because \klˆmata\ (branches) is neuter plural. See this vivid picture also in strkjv@Matthew:13:41f.,49f|.

rwp@John:16:11 @{Because the prince of this world hath been judged} (\hoti ho arch“n tou kosmou toutou kekritai\). Cf. strkjv@12:31; strkjv@14:31| for the title. Perfect passive indicative of \krin“\. He stands condemned. The sinful world is in his grip, but he will be cast out (12:31|).

rwp@John:19:24 @{Let us not rend it} (\mˆ schis“men auton\). \Mˆ\ with first aorist active volitive subjunctive of \schiz“\, to split. It was too valuable to ruin. {Cast lots} (\lach“men\). Second aorist active volitive subjunctive of \lagchan“\. The usual meaning is to obtain by lot (Luke:1:9; strkjv@Acts:1:17|). Field (_Ot. Norv_. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites _Isocrates_, p. 144b and _Diod_. 4, 63. John here quotes with the usual formula strkjv@Psalms:22:18| (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots (\elabon klˆron\, the common phrase as in strkjv@Matthew:27:35|).

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hˆos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\“ikodomˆto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\h“ste katakrˆmnisai auton\). Neat Greek idiom with \h“ste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krˆmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

rwp@Luke:7:33 @{John the Baptist is come} (\elˆluthen\). Second perfect active indicative where strkjv@Matthew:11:18| has \ˆlthen\ second aorist active indicative. Songs:as to verse 34|. Luke alone has "bread" and "wine." Otherwise these verses like strkjv@Matthew:11:18,19|, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

rwp@Luke:13:8 @{Till I shall dig} (\he“s hotou skaps“\). First aorist active subjunctive like \bal“\ (second aorist active subjunctive of \ball“\), both common verbs. {Dung it} (\bal“ kopria\). Cast dung around it, manure it. \Kopria\, late word, here alone in the N.T.

rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opsˆsthe\). First aorist middle subjunctive (of a late aorist \“psamˆn\) of \hora“\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\humƒs de ekballomenous ex“\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomˆsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\pr“ton\). First things first. Songs:in verse 31|. {Count} (\psˆphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psˆphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithˆmi psˆphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tˆn dapanˆn\). Old and common word, but here only in the N.T. from \dapt“\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz“\, to finish off (\ap-\ and \artiz“\ like our articulate), to make even or square. Cf. \exˆrtismenos\ in strkjv@2Timothy:3:17|.

rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin‚_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex“ ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; strkjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; strkjv@14:35, strkjv@Matthew:11:15; strkjv@13:43|).

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:19:43 @{Shall cast up a bank} (\parembalousin charaka\). Future active indicative of \paremball“\, a double compound (\para, en, ball“\) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. Songs:also the word \charaka\ (\charax\) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek. {Compass thee round} (\perikukl“sousin se\). Future active indicative. Another common compound to make a circle (\kuklos\) around (\peri\), though here only in the N.T. {Keep thee in} (\sunexousin se\). Shall hold thee together on every side (\pantothen\). See about \sunech“\ on strkjv@4:38|.

rwp@Luke:19:45 @{Began to cast out} (\ˆrxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

rwp@Luke:23:34 @{Father forgive them} (\Pater, aphes autois\). Second aorist active imperative of \aphiˆmi\, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin. {Cast lots} (\ebalon klˆron\). Second aorist active indicative of \ball“\. See strkjv@Mark:15:24; strkjv@Matthew:27:35|. strkjv@John:19:23f|. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.

rwp@Mark:3:14 @{He appointed twelve} (\epoiˆsen d“deka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous “nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell“\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina “sin met' autou\), {and that he might send them forth} (\kai hina apostellˆi autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell“\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\kˆrussein\, from \kˆrux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai ˆleiphon elai“i\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph“ elai“i\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph“\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph“\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:6:53 @{And moored to the shore} (\kai pros“rmisthˆsan\). Only here in the New Testament, though an old Greek verb and occurring in the papyri. \Hormos\ is roadstead or anchorage. They cast anchor or lashed the boat to a post on shore. It was at the plain of Gennesaret several miles south of Bethsaida owing to the night wind.

rwp@Mark:9:28 @{Privately, saying} (\kat' idian hoti\). Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrought cures before. The Revisers are here puzzled over Mark's use of \hoti\ as an interrogative particle meaning {why} where strkjv@Matthew:17:19| has \dia ti\. Some of the manuscripts have \dia ti\ here in strkjv@Mark:9:28| as all do in strkjv@Matthew:17:19|. See also strkjv@Mark:2:16| and strkjv@9:11|. It is probable that in these examples \hoti\ really means {why}. See Robertson, _Grammar_, p. 730. The use of \hos\ as interrogative "is by no means rare in the late Greek" (Deissmann, _Light from the Ancient East_, p. 126).

rwp@Mark:11:15 @{Began to cast out} (\ˆrxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubist“n\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

rwp@Mark:12:8 @{Killed him and cast him forth} (\apekteinan auton, kai exebalon auton\). Matthew and Luke reverse the order, cast forth and killed.

rwp@Mark:12:41 @{Sat down over against the treasury} (\kathisas katenanti tou gazophulakiou\). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the LXX from \gaza\, Persian word for treasure, and \phulakˆ\, guard, so safe for gifts to be deposited). {Beheld} (\ethe“rei\). Imperfect tense. He was watching {how the multitude cast money} (\p“s ho ochlos ballei\) into the treasury. The rich were casting in (\eballon\, imperfect tense) as he watched.

rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Iˆsoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\s“sei\) his people from their sins and so be their Saviour (\S“tˆr\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\s“sei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo t“n hamarti“n aut“n\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.

rwp@Matthew:6:25 @ "The native hue of resolution Is sicklied o'er with the pale cast of thought."

rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hˆmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daim“n\. In Homer \daim“n\ is used synonymously with \theos\ and \thea\. Hesiod employed \daim“n\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).

rwp@Matthew:9:36 @{Were distressed and scattered} (\ˆsan eskulmenoi kai erimmenoi\). Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. \Skull“\ occurs in the papyri in sense of plunder, concern, vexation. "Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (23:13|), laden with the burdens which the Pharisees laid upon them (23:3|). \Erimmenoi\ denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds" (Allen): This perfect passive participle from \rhipt“\, to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (\esplagchnisthˆ\).

rwp@Matthew:10:17 @{To councils} (\eis sunedria\). The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body (\concilium\). The same word is used for the Sanhedrin in Jerusalem. {In their synagogues} (\en tois sunag“gais aut“n\). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John:9:35|). They were now after the exile in every town of any size where Jews were.

rwp@Matthew:12:25 @{Knowing their thoughts} (\eid“s de tas enthumˆseis aut“n\). What they were revolving in their minds. They now find out what a powerful opponent Jesus is. By parables, by a series of conditions (first class), by sarcasm, by rhetorical question, by merciless logic, he lays bare their hollow insincerity and the futility of their arguments. Satan does not cast out Satan. Note timeless aorist passive \emeristhˆ\ in 26|, \ephthasen\ in 28| (simple sense of arriving as in strkjv@Phillipians:3:16| from \phthan“\). Christ is engaged in deathless conflict with Satan the strong man (29|). "Goods" (\skeuˆ\) means house-gear, house furniture, or equipment as in strkjv@Luke:17:36| and strkjv@Acts:27:17|, the tackling of the ship.

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

rwp@Matthew:15:30 @{And they cast them down at his feet} (\kai eripsan autous para tous podas autou\). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel."

rwp@Matthew:18:23 @{Make a reckoning} (\sunƒrai logon\). Seen also in strkjv@25:19|. Perhaps a Latinism, _rationes conferre_. First aorist active infinitive of \sunair“\, to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, _Light from the Ancient East_, p. 117).

rwp@Matthew:25:36 @{Clothed me} (\periebalete me\). Second aorist middle indicative, cast something around me. {Visited me} (\epeskepsasthe me\). Looked after, came to see. Our "visit" is from Latin _viso, video_. Cf. our English "go to see."

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate“\). {The teaching of Balaam} (\tˆn didachˆn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken t“i Balak\). Imperfect indicative of \didask“\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask“\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask“\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball“\, regular use with \skandalon\ (trap) like \tithˆmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eid“lothuta\). Second aorist active infinitive of \esthi“\ and the verbal adjective (from \eid“lon\ and \thu“\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Revelation:4:10 @{Shall fall down} (\pesountai\, future middle of \pipt“\), {shall worship} (\proskunˆsousin\, future active of \proskune“\), {shall cast their crowns} (\balousin tous stephanous\, future active of \ball“\). The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men.

rwp@Revelation:11:2 @{The court} (\tˆn aulˆn\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tˆn ex“then tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale ex“then\). Literally, "cast without" (second aorist active imperative of \ekball“\. {Do not measure it} (\mˆ autˆn metrˆsˆis\). Prohibition with \mˆ\ and the first aorist active (ingressive) subjunctive of \metre“\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patˆsousin\). Future active of \pate“\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mˆnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:12:4 @{His tail} (\hˆ oura autou\). See strkjv@9:10,19|. {Draweth} (\surei\). Present active indicative of \sur“\, old verb, to drag, here alone in the Apocalypse, but see strkjv@John:21:8|. {The third part of the stars} (\to triton t“n aster“n\). Like a great comet is this monster. See strkjv@Daniel:8:10|. Perhaps only the third is meant to soften the picture as in strkjv@Revelation:8:7f|. {Did cast them} (\ebalen autous\). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude:1:6|). But John may have in mind the martyrs before Christ (Hebrews:11:32f.|) and after Christ's ascension (Matthew:23:35|). {Stood} (\estˆken\). Imperfect active of a late verb, \stˆk“\, from the perfect \hestˆka\ of \histˆmi\, graphic picture of the dragon's challenge of the woman who is about to give birth. {When she was delivered} (\hotan tekˆi\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \tikt“\, "whenever she gives birth." {That he might devour} (\hina kataphagˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \katesthi“\, to eat up (down). Cf. strkjv@Jeremiah:28:34|. This is what Pharaoh did to Israel (Exodus:1:15-22; strkjv@Psalms:85:13; strkjv@Isaiah:27:1; strkjv@51:9; strkjv@Ezekiel:29:3|). Precisely so the devil tried to destroy the child Jesus on his birth.

rwp@Revelation:12:9 @{Was cast down} (\eblˆthˆ\). Effective first aorist passive indicative of \ball“\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drak“n\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \archˆ\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satanƒs\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satanƒs\. {The deceiver of the whole world} (\ho plan“n tˆn oikoumenˆn holˆn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana“\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblˆthˆ eis tˆn gˆn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblˆthˆsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

rwp@Revelation:14:19 @{Cast} (\ebalen\). As in verse 16|. {Gathered} (\etrugˆsen\). Like \etheristhˆ\ in verse 16|, in obedience to the instructions in verse 18| (\trugˆson\). {The vintage of the earth} (\tˆn ampelon tˆs gˆs\). "The vine of the earth." Here \ampelos\ is used for the enemies of Christ collectively pictured. {And cast it} (\ebalen\). Repeating \ebalen\ and referring to \ampelon\ (vintage) just before. {Into the winepress the great winepress} (\eis tˆn lˆnon ton megan\). \Lˆnos\ is either feminine as in verse 20; strkjv@19:15|, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14| \to teichos ech“n\). See strkjv@Matthew:21:33|. For this metaphor of God s wrath see strkjv@14:10; strkjv@15:1,7; strkjv@16:1,19; strkjv@19:15|.

rwp@Revelation:18:19 @{They cast dust} (\ebalon choun\). Second aorist active of \ball“\. \Chous\ is old word (from \che“\ to pour) for heap of earth, dust, in N.T. only here and strkjv@Mark:6:11|. Cf. strkjv@Ezekiel:27:30; strkjv@Luke:10:13|. This is the dirge of the sea-folk (cf. verses 10,16|). {By reason of her costliness} (\ek tˆs timiotˆtos autˆs\). Occasionally in later literary Greek, though here only in N.T. and not in LXX. The same use of \timˆ\ appears in strkjv@1Peter:2:7|. Common in the papyri as a title like "Your Honor" (Moulton and Milligan's _Vocabulary_).

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ˆren\). First aorist active indicative of \air“\. {As it were a great millstone} (\h“s mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball“\, to hurl. {With a mighty fall} (\hormˆmati\). Instrumental case (manner) of \hormˆma\, a rush, old word from \horma“\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethˆsetai\). Future (first) passive of \ball“\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou mˆ heurethˆi eti\). Double negative with first aorist passive subjunctive of \heurisk“\. See strkjv@9:6| for \ou mˆ\ with the active voice of \heurisk“\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

rwp@Revelation:19:21 @{The rest} (\hoi loipoi\). Of the enemy (the kings and their hosts of verse 19|). {Were killed} (\apektanthˆsan\). First aorist (effective) passive indicative of \apoktein“\. Those affected by the Caesar-worship (14:9ff.|) were not at once cast into the lake with the two beasts. {Were filled} (\echortasthˆsan\). First aorist (effective) passive of \chortaz“\. As they had been invited to do in verse 17|.

rwp@Revelation:20:3 @{Into the abyss} (\eis tˆn abusson\). The one in strkjv@9:1f.| and the one spoken of by the legion of demons in strkjv@Luke:8:31| under the charge of the angel of the abyss (Apollyon, strkjv@Revelation:9:11|) who is either Satan himself or a kindred power. "Already he has been cast out of Heaven (12:9|), now he is cast out of the earth, and returns to his own place" (Swete). {Shut it and sealed it} (\ekleisen kai esphragisen\). Effective first aorists active indicative of \klei“\ and \sphragiz“\. {That he should deceive no more} (\hina mˆ planˆsˆi\). Negative purpose clause with \hina mˆ\ and the first aorist active subjunctive of \plana“\. Glorious relief after the strain of the previous visions of conflict. Small wonder that Christians today cherish this blessed hope whatever the actual meaning may be. {Until should be finished} (\achri telesthˆi\). Temporal clause of future purpose with \achri\ (as a conjunction like \he“s\) and the first aorist passive subjunctive of \tele“\. Repeated in verse 5| and see \achri\ and the subjunctive in strkjv@7:3; strkjv@15:8|. {He must be loosed} (\dei luthˆnai\). Sad necessity, alas, with \dei\ and the first aorist passive infinitive of \lu“\. {For a little time} (\mikron chronon\). Accusative of time. Whatever the thousand years means, it is here said plainly that after it is over the devil will again have power on earth "for a little time."

rwp@Revelation:20:10 @{Was cast} (\eblˆthˆ\). First aorist (prophetic, affective) passive indicative of \ball“\ (verse 3|). {Into the lake of fire and brimstone} (\eis tˆn limnˆn tou puros kai theiou\). As in strkjv@19:20| with the two beasts, as he adds, "where are also the beast and the false prophet" (\hopou kai to thˆrion kai ho pseudoprophˆtˆs\). {They shall be tormented} (\basanisthˆsontai\). Return to the prophetic future of verses 7,8|. For \basaniz“\ see strkjv@9:5; strkjv@14:10|. For "day and night" (\hˆmeras kai nuktos\) see strkjv@4:8; strkjv@7:15; strkjv@12:10; strkjv@14:11|. For "for ever and ever" (\eis tous ai“nas ton ai“n“n\) see strkjv@1:6,18; strkjv@4:9,10; strkjv@5:13; strkjv@7:12; strkjv@10:6; strkjv@11:15|, etc. The devil was cast down from heaven (12:9|), then imprisoned (20:2ff.|), now he received his final doom.

rwp@Romans:11:1 @{I say then} (\leg“ oun\). As in verse 11|. \Oun\ looks back to strkjv@9:16-33| and strkjv@10:19-21|. {Did God cast off?} (\mˆ ap“sato ho theos?\). An indignant negative answer is called for by \mˆ\ and emphasized by \mˆ genoito\ (God forbid). Paul refers to the promise in the O.T. made three times: strkjv@1Samuel:12:22; strkjv@Psalms:94:14| (Psalms:93:14| LXX); strkjv@Psalms:94:4|. First aorist middle indicative (without augment) of \ap“the“\, to push away, to repel, middle, to push away from one as in strkjv@Acts:7:27|. {For I also} (\kai gar eg“\). Proof that not all the Jews have rejected Christ. See strkjv@Phillipians:3:5| for more of Paul's pedigree.

rwp@Romans:11:2 @{Whom he foreknew} (\hon proegn“\). The same form and sense as in strkjv@8:29|, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God's chosen people and so all the individuals in it could not be cast off. {Wot ye not?} (\ouk oidate?\). "Know ye not?" Why keep the old English "wot"? {Of Elijah} (\en Eleiƒi\). "In the case of Elijah." Cf. "in the bush" (Mark:12:26|). {He pleadeth} (\entugchanei\). See on ¯8:27|. \Entugchan“\ means to happen on one and so to converse with (Acts:25:24|), to plead for (Romans:8:27,34|), to plead against as here with \kata\, but the "against" is in \kata\.

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

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