CONCORD Mark
rwp@Info
@ WORD PICTURES IN THE NEW TESTAMENT BY ARCHIBALD THOMAS ROBERTSON A.M., D.D., LL.D., Litt.D. PROFESSOR OF NEW TESTAMENT INTERPRETATION IN THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY OF LOUISVILLE, KENTUCKY VOLUME I THE GOSPEL ACCORDING TO MATTHEW THE GOSPEL ACCORDING TO MARK | VOLUME II | THE GOSPEL ACCORDING TO LUKE | | VOLUME III | THE ACTS OF THE APOSTLES | | VOLUME IV | THE EPISTLES OF PAUL | | VOLUME V (c) 1932 (through 2006) | THE FOURTH GOSPEL | THE EPISTLE TO THE HEBREWS | | VOLUME VI (c) 1933 (through 2007) | THE GENERAL EPISTLES | THE REVELATION OF JOHN BAKER BOOK HOUSE Grand Rapids, Michigan 49516 Volumes 1-4 (c) 1930 [expired and now Public Domain] by Sunday School Board of the Southern Baptist Convention Six-volume Set ISBN: 0-8010-7710-9 Printed in the United States of America Volumes 5 (c) 1932 Renewal 1960 Broadman Press. All rights reserved. Used by permission. [expires and becomes Public Domain Dec 31, 2006]. Volumes 6 (c) 1933 Renewal 1960 Broadman Press. All rights reserved. Used by permission. [expires and becomes Public Domain Dec 31, 2007].
rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.
rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai christhi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ ti andri katallagt\). Second aorist (ingressive) passive imperative of \katallass\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \christhnai\ and \aphienai\ (both indirect commands after \paraggell\). {And that the husband leave not his wife} (\kai andra m aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \christhnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.
rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hmn egenthsan\). More exactly, examples for us (objective genitive \hmn\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to m einai hmas epithumtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumtas\ (lusters) in the predicate.
rwp@1Corinthians:14:33 @{Not of confusion} (\ou--katastasias\). God is not a God of disorder, but of peace. We need this reminder today. {As in all the churches of the saints} (\hs en pasais tais ekklsiais tn hagin\). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in strkjv@11:16|.
rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (...Jerusalem in Luke and Mark and...) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1John:1:2 @{Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to make known what already exists, whether invisible (B. Weiss) or visible, "intellectual or sensible" (Brooke). In strkjv@Colossians:3:4| Paul employs it of the second coming of Christ. Verse 2| here is an important parenthesis, a mark of John's style as in strkjv@John:1:15|. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of \herakamen\ (as in verse 1|) with the assertion of the validity of his "witness" (\marturoumen\) and "message" (\apaggellomen\), both present active indicatives (literary plurals), \apaggell\ being the public proclamation of the great news (John:16:25|). {The life, the eternal life} (\tn zn tn ainion\). Taking up \z\ of verse 1|, John defines the term by the adjective \ainios\, used 71 times in the N.T., 44 times with \z\ and 23 in John's Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (John:1:4; strkjv@1John:1:1|). {Which} (\htis\). Qualitative relative, "which very life." {Was with the Father} (\n pros ton patera\). Not \egeneto\, but \n\, and \pros\ with the accusative of intimate fellowship, precisely as in strkjv@John:1:1| \n pros ton theon\ (was with God). Then John closes the parenthesis by repeating \ephanerth\.
rwp@Info_1Peter @ THE FIRST EPISTLE GENERAL OF PETER ABOUT A.D. 65 BY WAY OF INTRODUCTION THE AUTHOR The Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" (1Peter:1:1|), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius (_H.E_. iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Romans:16:22|). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Peter:5:12|), the obvious meaning of the language (\dia\, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the _Student's Chronological New Testament_ I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Acts:12:3ff.|) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Acts:15:6-14; Gal strkjv@2:1-10|). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Galatians:2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Galatians:2:9|) with his wife (1Corinthians:9:5|), and went to Asia Minor (1Peter:1:1|) and as far as Babylon or Rome (1Peter:5:13|)...Silvanus he had John Mark with...(1Peter:5:13|), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek (Acts:4:13|), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in A.D. 67 or 68, but some think that he was executed in Rome in A.D. 64.
rwp@Info_1Peter @ THE PLACE OF WRITING Peter states that he is in Babylon (1Peter:5:13|), apparently with his wife (1Corinthians:9:5|). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero's persecution of the Christians after the burning of Rome. The Christians were called "evil-doers" (1Peter:2:12|) in the time of Nero (Tacitus, _Ann_. XV. 44)...not know, though John Mark was...(Colossians:4:10|). "At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the _tunica ardens_, or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).
rwp@1Peter:5:13 @{She that is in Babylon, elect together with you} (\h en Babulni suneklekt\). Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about A.D. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether \h suneklekt\ (found here alone), "the co-elect woman," means Peter's wife (1Corinthians:9:5|) or the church in "Babylon." The natural way to take it is for Peter's wife. Cf. \eklekti kurii\ in strkjv@2John:1:1| (also verse strkjv@2John:1:13|). {Mark my son} (\Markos ho huios mou\)...Gospel. We know that Mark was...(Colossians:4:10|).
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_; Dobschutz, _Meyer-Kommentar_; Ellicott, _Crit. and Grammat. Comm._; Findlay, _Cambridge Gk. Test._; Frame, _Intern. Critical Comm._; Lightfoot, _Notes on Epistles of Paul_; Mayer, _Die Thessalonischerbriefe_; Milligan, _St. Paul's Epistles to the Thess._; Moffatt, _Expos. Gk. Test._; Plummer, _First Thess._, _Second Thess._; Wohlenberg, _Zahn-Komm. 2 aufl._. On the English text note those by Adeney, _New Century Bible_; Denney, _Expos. Bible_; Findlay, _Cambridge Bible_; Hutchinson, _Lectures on I & II Thess._. strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:7 @{Songs:that ye became} (\hste genesthai humas\). Definite result expressed by \hste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \hums\. \Tupos\ is an old word from \tupt\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\ti Makedonii\) and Achaia (\ti Achaii\) treated as separate provinces as they were.
rwp@1Timothy:4:2 @{Through the hypocrisy of men that speak lies} (\en hupokrisei pseudologn\). For \hupokrisis\, see strkjv@Galatians:2:13|. \Pseudologos\ (\pseuds, leg\) _Koin_ word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry). {Branded in their own conscience as with a hot iron} (\kekaustriasmenn tn idian suneidsin\). Accusative case \suneidsin\ retained with the perfect passive participle of \kaustriaz\, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Timothy:2:26|) as Paul was with the marks of Christ (Galatians:6:17|). Agreeing in case with \pseudologn\.
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.
rwp@2Peter:1:17 @{For he received} (\labn gar\). Second aorist active participle nominative singular of \lamban\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebaisen\. {When there came such a voice to him} (\phns enechtheiss auti toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Phn\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo ts megaloprepous doxs\). "By the majestic glory." \Megalopreps\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephel phtein\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en hi\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.
rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\ti emi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\smeion en pasi epistoli\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!
rwp@2Timothy:4:11 @{Only Luke is with me} (\Loukas estin monos met' emou\). Luke is with Paul now in Rome as during the first Roman imprisonment (Philemon:1:24; strkjv@Colossians:4:14|). {Take Mark} (\Markon analabn\). Second aorist active participle of \analamban\, old verb, to pick up, as in strkjv@Ephesians:6:13,16|. "Pick up Mark." {He is useful to me} (\estin moi euchrstos\). See strkjv@2:21| for \euchrstos\...changed his opinion of Mark... (Colossians:4:10|) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts:15:37ff.|).
rwp@2Timothy:4:21 @{Before winter} (\pro cheimnos\). Pathetic item if Paul was now in the Mamertine Dungeon in Rome with winter coming on and without his cloak for which he asked. How long he had been in prison this time we do not know. He may even have spent the previous winter or part of it here. Eubulus, Pudens, Linus, Claudia are all unknown otherwise. Irenaeus does speak of Linus. {The Lord be with thy Spirit} (\ho kurios meta tou pneumatos sou\)...his crown. Luke, Timothy, Mark will...
rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.
rwp@Acts:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\angeon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\san katamenontes\). Periphrastic imperfect active. Perfective use of \kata\...the mother of John Mark where...(Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zlts\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iakbou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.
rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\m stsis autois tautn tn hamartian\). First aorist (ingressive) active subjunctive with \m\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimth\). First aorist passive indicative of \koima\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimtrion\) is the sleeping place of the dead. Knowling calls \ekoimth\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."
rwp@Acts:8:32 @{The place} (\he perioch\). See the verb \periechei\ so used in strkjv@1Peter:2:6|...before the beginning of Mark or...(Isaiah:53:7f.|). The quotation is from the LXX which has some variations from the Hebrew.
rwp@Acts:8:35 @{Beginning from this scripture} (\arxamenos apo ts graphs tauts\). As a text. Philip needed no better opening than this Messianic passage in Isaiah. {Preached unto him Jesus} (\euggelisato auti ton Isoun\). Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke:24:27|) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Peter:1:11f.; strkjv@2Peter:1:19-21|).
rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|)...the mother of John Mark... (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
rwp@Acts:10:2 @{Devout} (\eusebs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poin eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).
rwp@Acts:10:14 @{Not so, Lord} (\Mdams, kurie\). The negative \mdams\ calls for the optative \ei\ (may it not be) or the imperative \est\ (let it be). It is not \oudams\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--kl_) though a like idiom appears in the vernacular _Koin_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \katharizn\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.
rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_...like the Gospel of Mark. This...(10:37-44|)...outline with Mark's Gospel. Mark heard...(the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
rwp@Acts:10:42 @{He charged} (\parggeilen\). First aorist active indicative as in strkjv@1:4|. There Jesus is the subject and so probably here, though Page insists that \ho theos\ (God) is here because of verse 40|. {To testify} (\diamarturasthai\). First aorist middle infinitive. See on ¯2:40|. {Ordained} (\hrismenos\). Perfect passive participle of \horiz\, old verb, to mark out, to limit, to make a horizon. {Judge} (\krits\). The same point made by Peter in strkjv@1Peter:4:5|. He does not use the word "Messiah" to these Gentiles though he did say "anointed" (\echrisen\) in verse 38|. Peter's claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).
rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithmi\ and the second aorist active infinitive of \sullamban\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hmerai tn azumn\)...this incident from John Mark for...(12:12|).
rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses)...Barnabas, cousin of John Mark her...(Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|)...evidently fond of John Mark whom...(1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13|...in Mary's house and Mark may...(Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?
rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou\, common verb to obey, to hearken. {A maid} (\paidisk\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.
rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|)...in Rome with John Mark when...(1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).
rwp@Acts:12:25 @{From Jerusalem} (\ex Ierousalm\). Probably correct text, though D has \apo\. Westcott and Hort follow Aleph B in reading \eis\ (to) Jerusalem, an impossible reading contradicted by strkjv@11:29f.; strkjv@13:1|. The ministration (\diakonian\) referred to is that in strkjv@11:29f.| which may have taken place, in point of time, after the death of Herod. {Taking with them} (\sunparalabontes\). Taking along (\para\) with (\sun\) them, John Mark from Jerusalem (12:12|) to Antioch (13:1|). The aorist participle does not express subsequent action as Rackham here argues (Robertson, _Grammar_, pp. 861-863).
rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.
rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|...not clear what John Mark did,...(verse 13|)..."also" may mean that Mark did...
rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|)...perils to which John Mark was...(Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.
rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo ts ekklsias\). First aorist passive participle of \propemp\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\dirchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tn epistrophn\). The turning. {They caused great joy} (\epoioun charan megaln\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.
rwp@Acts:15:37 @{Was minded to take with them} (\ebouleto sunparalabein\). Imperfect middle (\ebouleto\), not aorist middle \ebouleusato\ of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). \Sunparalabein\ is second aorist active infinitive of the double compound \sunparalamban\...used already about John Mark in...12:25| and by Paul in strkjv@Galatians:2:1| about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.
rwp@Acts:15:38 @{But Paul thought not good to take with them} (\Paulos de xiou--m sunparalambanein touton\). The Greek is far more effective than this English rendering. It is the imperfect active of \axio\, old verb to think meet or right and the present active infinitive of the same verb (\sunparalamban\) with negative used with this infinitive. Literally, "But Paul kept on deeming it wise not to be taking along with them this one." Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects)...his view describing John Mark as...(\ton apostanta ap' autn apo Pamphulias\). Second aorist active articular participle of \aphistmi\, intransitive use, "the one who stood off from, apostatized from" (our very word "apostasy"). And also as the one who "went not with them to the work" (\kai m sunelthonta autois eis to ergon\)...repeat the experiment with Mark....
rwp@Acts:15:39 @{A sharp contention} (\paroxusmos\). Our very word paroxysm in English. Old word though only twice in the N.T. (here and strkjv@Hebrews:10:24|), from \paroxun\, to sharpen (\para, oxus\) as of a blade and of the spirit (Acts:17:16; strkjv@1Corinthians:13:5|). This "son of consolation" loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in strkjv@Galatians:2:11-21|...easily rubbed. And if Mark also...{Songs:that they parted asunder from one another} (\hste apochristhnai autous ap' allln\). Actual result here stated by \hste\ and the first aorist passive infinitive of \apochriz\, old verb to sever, to separate, here only and strkjv@Revelation:6:4| in the N.T. The accusative of general reference (\autous\) is normal. For construction with \hste\ see Robertson, _Grammar_, pp. 999f. {And Barnabas took Mark with him and sailed away to Cyprus} (\...te Barnaban paralabonta ton Markon ekpleusai...\). Second infinitival clause \ekpleusai\ after \hste\ connected by \te\. The same participle is used here minus \sun, paralabonta\ (second aorist active). Barnabas and Mark sailed out (\ekpleusai\ from \ekple\) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in strkjv@1Corinthians:9:6|...goes with Barnabas. And Mark made...(1Peter:5:13|) and finally with Paul (Colossians:4:10; strkjv@2Timothy:4:11|)...little book on John Mark... (_Making Good in the Ministry_). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times.
rwp@Acts:15:40 @{Chose} (\epilexamenos\). First aorist middle (indirect) participle of \epileg\...of Barnabas, not of Mark who...{Commended} (\paradotheis\). First aorist passive of \paradidmi\, the same verb employed about Paul and Barnabas (14:26|) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood _Paulus contra mundum_ for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22|) and was apparently a Roman citizen (16:37|) also. He is the Silas or Silvanus of the epistles (1Thessalonians:1:1; strkjv@2Thessalonians:1:1; strkjv@2Corinthians:1:19; strkjv@1Peter:5:12|)...that Peter mentions both Mark and...(1Peter:5:12f.|) at the same time.
rwp@Acts:17:29 @{We ought not to think} (\ouk opheilomen nomizein\). It is a logical conclusion (\oun\, therefore) from the very language of Aratus and Cleanthes. {That the Godhead is like} (\to theion einai homoion\). Infinitive with accusative of general reference in indirect discourse. \To theion\ is strictly "the divine" nature like \theiots\ (Romans:1:20|) rather than like \theots\ (Colossians:2:9|). Paul may have used \to theion\ here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After \homoios\ (like) the associative instrumental case is used as with \chrusi, arguri, lithi\. {Graven by art and device of man} (\charagmati techns kai enthumses anthrpou\). Apposition with preceding and so \charagmati\ in associative instrumental case. Literally, graven work or sculpture from \charass\, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (\techns\) or external craft, and of thought or device (\enthumses\) or internal conception of man.
rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).
rwp@Acts:20:19 @[After what manner I was with you} (\ps meth' hmn egenomn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleun ti kurii\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu\ six times for serving God (Page). {With all lowliness of mind} (\meta pass tapeinophrosuns\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakrun\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasmn tn sumbantn moi\). Construed also with \meta\. Second aorist active participle of \sunbain\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais tn Ioudain\). Like the plot (\epiboul\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.
rwp@Acts:21:18 @{The day following} (\ti epiousi\). As in strkjv@20:15| which see. {Went in} (\eisiei\). Imperfect active of \eiseimi\, old classic verb used only four times in the N.T. (Acts:3:3; strkjv@21:18,26; strkjv@Hebrews:9:6|), a mark of the literary style rather than the colloquial _Koin_ use of \eiserchomai\. Together with us to James (\sun hmin pros Iakbon\). Songs:then Luke is present. The next use of "we" is in strkjv@27:1| when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30,35,40; strkjv@22:2,3; strkjv@23:12|, etc.). It was probably the house of James (\pros\ and \para\ so used often). {And all the elders were present} (\pantes te paregenonto hoi presbuteroi\). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.
rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plrtheiss\). Genitive absolute first aorist passive of \plro\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\...including the Gospel of Mark... (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\theln te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9|...in some MSS. in Mark:...15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.
rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos Rmaiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ho katgoroumenos echoi\). This use of the optative in this temporal clause with \prin \ instead of the subjunctive \an echi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata prospon tous katgorous\). Same word \katgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban\) opportunity for defence (objective genitive) concerning the charge" (\egklmatos\ in N.T. only here and strkjv@23:19| which see).
rwp@Info_Colossians @ THE EPISTLE TO THE COLOSSIANS FROM ROME A.D. 63 BY WAY OF INTRODUCTION GENUINENESS The author claims to be Paul (Colossians:1:1|) and there is no real doubt about it in spite of Baur's denial of the Pauline authorship which did not suit his _Tendenz_ theory of the New Testament books. There is every mark of Paul's style and power in the little Epistle and there is no evidence that any one else took Paul's name to palm off this striking and vigorous polemic.
rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmaltos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstratites\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnab\)...interest of Barnabas in Mark... (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\)...But Paul's commendation of Mark is...2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).
rwp@Colossians:4:14 @{Luke, the beloved physician} (\Loukas ho iatros ho agaptos\). Mentioned also in strkjv@Philemon:1:24; strkjv@2Timothy:4:11|...and the Acts. Both Mark and...(repeated) may mean "my beloved physician." It would seem certain that Luke looked after Paul's health and that Paul loved him. Paul was Luke's hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. {Demas} (\Dmas\). Just his name here (a contraction of Demetrius), but in strkjv@2Timothy:4:10| he is mentioned as one who deserted Paul.
rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hms\ (we) in 12|. {In whom} (\en hi\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthte\). First aorist passive indicative of \sphragiz\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in strkjv@4:30|. See strkjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrabn\ (earnest). {Spirit} (\pneumati\). In the instrumental case.
rwp@Ephesians:6:13 @{Take up} (\analabete\). Second aorist active imperative of \analamban\, old word and used (\analabn\) of "picking up" Mark in strkjv@2Timothy:4:11|. {That ye may be able to withstand} (\hina dunthte antistnai\). Final clause with \hina\ and first aorist passive subjunctive of \dunamai\ with \antistnai\ (second aorist active infinitive of \anthistmi\, to stand face to face, against). {And having done all to stand} (\kai hapanta katergasa menoi stnai\). After the fight (wrestle) is over to stand (\stnai\) as victor in the contest. Effective aorist here.
rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.
rwp@Galatians:1:15 @{It was the good pleasure of God} (\eudoksen ho theos\). Paul had no doubt about God's purpose in him (1Thessalonians:2:8|). {Who separated me} (\ho aphorisas me\). \Aphoriz\ is old word (from \apo\ and \horos\) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee "separated unto the gospel of God" (Romans:1:1|, the same word \aphrismenos\). Before his birth God had his plans for him and called him.
rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.
rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\m pote estai\). Negative purpose with \m pote\...future indicative as in Mark:...14:2|. But we have in strkjv@Colossians:2:8| \m tis estai\ as in strkjv@Hebrews:12:25|; \m\ occurs with the aorist subjunctive, and \m pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini humn\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en ti apostnai apo theou zntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.
rwp@James:1:8 @{Man} (\anr\). Instead of \anthrpos\ (general term) in verse 7|, perhaps for variety (Ropes), but often in James (1:12,23; strkjv@2:2; strkjv@3:2|), though in other Epistles usually in distinction from \gun\ (woman). {Double-minded} (\dipsuchos\). First appearance of this compound known and in N.T. only here and strkjv@4:8|. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's _Vocabulary_). From \dis\ twice and \psuch\ soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (\edistasas\) in strkjv@Matthew:14:31|. {Unstable} (\akatastatos\). Late double compound (alpha privative and \katastatos\ verbal from \kathistmi\), in LXX once (Is strkjv@54:11|) and in Polybius, in N.T. only here and strkjv@3:8|. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.
rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15|...spoken before this and Mark:...1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermmeuomenon\). Present passive participle of \methermneu\, late compound of \meta\ and \hermneu\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.
rwp@John:2:25 @{And because he needed not} (\kai hoti chreian eichen\). Imperfect active, "and because he did not have need." {That any one should bear witness concerning man} (\hina tis martursi peri tou anthrpou\). Non-final use of \hina\ with first aorist active subjunctive of \marture\ and the generic article (\peri tou anthrpou\) concerning mankind as in the next clause also. {For he himself knew} (\autos gar eginsken\). Imperfect active, "for he himself kept on knowing" as he did from the start. {What was in man} (\ti n en ti anthrpi\). Indirect question with \estin\ of the direct changed to the imperfect \n\, a rare idiom in the _Koin_. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.
rwp@John:4:1 @{When therefore} (\Hs 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 Isous\. Mark usually has \ho Isous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Isous\, 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 \ginsk\. 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 mathtas poiei kai baptizei Ians\). 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:4:5 @{Songs:he cometh} (\erchetai oun\). Vivid present middle indicative and transitional \oun\. {Sychar} (\Suchar\). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isaiah:28:1|) or "lying-town" (Habbakkuk:2:18|) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of \polin\ (city)...was a large town. Mark and...{Parcel of ground} (\chriou\). Old use of this diminutive of \chros\ or \chra\, a piece of ground. {That Jacob gave to his son Joseph} (\ho edken Iakb ti Isph ti huii autou\). See strkjv@Genesis:33:19; strkjv@48:22|. Relative \ho\ is not attracted to case of \chriou\. First aorist active indicative \edken\.
rwp@John:5:26 @{In himself} (\en heauti\). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (1:3|). For "gave" (\edken\, timeless aorist active indicative) see also strkjv@3:35; strkjv@17:2,24|. The particles "as" (\hsper\) and "so" (\houts\) mark here the fact, not the degree (Westcott).
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\)...The name given in Mark and...5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias)...the western Bethsaida of Mark:...6:45| in Galilee.
rwp@John:6:3 @{Into the mountain} (\eis to oros\)...on the eastern side. Mark... (Mark:6:46|) and Matthew (Matthew:14:23|) mention that after the miracle Jesus went further up into the mountain to pray. {Sat} (\ekathto\). Imperfect middle of \kathmai\, was sitting, a picture of repose.
rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti deipnon ekei\). Here again \oun\...supper is given by Mark... (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|)...which date to follow. Mark and...12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|)...or to John with Mark and...{And Martha served} (\kai h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln diakonian\, \diakonein\ as here)...her bent. It is Mark... (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\tn anakeimenn\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.
rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistiks\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|)...fragrant. Occurs also in Mark:...14:3|. \Pistiks\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \tim\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\leipsen\). First aorist active indicative of \aleiph\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin auts\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplrth ek ts osms tou murou\). Effective first aorist passive of \plro\ and a natural result.
rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\)...price. Same item in Mark:...14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|)...waste of money while Mark says...(ten guineas) would equal a day labourer's wages for a year (Dods).
rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|)...N.T. only here and Mark:...14:8|...idea here and in Mark. The...(Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.
rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn\, second aorist active indicative of \ginsk\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron idsin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (...front and one behind, Mark:...11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, sson me ek ts hras tauts\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto lthon eis tn hran tautn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.
rwp@John:12:40 @{He hath blinded} (\tetuphlken\). Perfect active indicative of \tuphlo\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\eprsen\). First aorist active indicative of \pro\, a late causative verb (from \pros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina m idsin\). Negative purpose clause with \hina m\ instead of \mpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mpote\...the passage as do Mark... (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sunsin\ where John has \nossin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straphsin\ (second aorist passive subjunctive of \streph\) while Matthew reads \epistrepssin\ (first aorist active of \epistreph\).
rwp@John:13:23 @{Was at the table reclining in Jesus' bosom} (\n anakeimenos en ti kolpi tou Isou\). No word for "table" in the text. Periphrastic imperfect of \anakeimai\, to lie back, to recline. \Kolpos\ usual word for bosom (1:18|). {Whom Jesus loved} (\hon gapa Isous\). Imperfect active of \agapa\, John's description of himself of which he was proud (19:26; strkjv@20:2; strkjv@21:7,20|), identified in strkjv@21:24| as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mark:14:17; strkjv@Luke:22:14|). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.
rwp@John:13:37 @{"Why can I not follow thee even now?"} (\dia ti ou dunamai soi akolouthein arti;\). The use of \arti\ (right now, this minute) instead of \nun\ (at this time, verse 36|) illustrates the impatience of Peter. {I will lay down my life for thee} (\ten psuchn mou huper sou ths\). Future active indicative of \tithmi\. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16|), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11|) and knew that such loyalty was the mark of a good disciple.
rwp@John:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).
rwp@John:15:13 @{Than this} (\tauts\). Ablative case after the comparative adjective \meizona\ and feminine agreeing with \ts agaps\ (love) understood. {That a man lay down his life} (\hina tis tn psuchn autou thi\). Object clause (non-final use of \hina\ in apposition with the ablative pronoun \tauts\ and the second aorist active subjunctive of \tithmi\. For the phrase see strkjv@10:11| of the good shepherd. Cf. strkjv@1John:3:16; strkjv@Romans:5:7f|. {For his friends} (\huper tn philn autou\). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of \huper\ see strkjv@John:11:50; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:7f|.
rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).
rwp@John:18:3 @{The band of soldiers} (\tn speiran\). No word for "of soldiers" in the Greek, but the Latin _spira_ (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in strkjv@Matthew:27:27; strkjv@Acts:10:1|, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here (\hupretas\ for which see strkjv@Matthew:26:58; strkjv@Mark:14:54,65|) or temple police from the Sanhedrin. {Cometh} (\erchetai\). Dramatic historical present middle indicative. {With lanterns and torches} (\meta phann kai lampadn\). Both old words, \phanos\ only here in N.T., \lampas\, an oil lamp (Matthew:25:1|). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. \Meta\ is accompanied with {and weapons} (\kai hopln\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.
rwp@John:18:26 @{Did not I see thee in the garden with him?} (\ouk eg se eidon en ti kpi met' autou;\). This staggering and sudden thrust expects an affirmative answer by the use of \ouk\, not \m\ as in verses 17,25|, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10|) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark:14:71; strkjv@Matthew:26:73|). Peter was in dire peril now of arrest himself for attempt to kill. {Straightway} (\euthes\). As in strkjv@Matthew:26:74| while Luke has \parachrma\ (Luke:22:60|). Mark (Mark:14:68,72|) speaks of two crowings as often happens when one cock crows. See strkjv@Matthew:26:34| for \alektr\ (cock). That was usually the close of the third watch of the night (Mark:13:35|), about 3 A.M. Luke (Luke:22:61|) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".
rwp@John:19:14 @{The Preparation of the passover} (\paraskeu tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeu\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\hs hekt\). Roman time, about 6 A.M. (a little after 6 no doubt)...rendered his final decision. Mark... (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus humn\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.
rwp@John:19:19 @{Pilate wrote a title also} (\egrapsen kai titlon ho Peilatos\). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word _titlon_ (several times in inscriptions)...which he is condemned; Mark... (Mark:15:26|) and Luke (Luke:23:28|) use \epigraph\ (superscription). Matthew (Matthew:27:37|) has simply \aitian\ (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" (\houtos estin\) in strkjv@Matthew:27:37|.
rwp@John:19:25 @{Were standing by the cross of Jesus} (\histkeisan para ti stauri tou Isou\). Perfect of \histmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.
rwp@John:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\)...in N.T. only here, Mark:...15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithmi\, to place around. {Upon hyssop} (\husspi\). {A reed} (\kalami\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.
rwp@John:20:1 @{Now on the first day of the week} (\ti de mii tn sabbatn\)...of time when. Both Mark... (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \ti mii\, instead of the usual ordinal \ti prti\ (first), an idiom common in the papyri and in the modern Greek (Robertson, _Grammar_, p. 671). In all three instances also we have the genitive plural \tn sabbatn\ for "the week" as in strkjv@Acts:20:7|. The singular \sabbaton\ also occurs for "the week" as in strkjv@Luke:18:12; strkjv@Mark:16:9|. {Cometh Mary Magdalene} (\Maria h Magdaln erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ouss\). Genitive absolute. For \skotia\ see strkjv@John:6:17; strkjv@Matthew:10:27|. Mark (Mark:16:2|) says the sun was risen on their actual arrival. She started from the house while still dark. {Taken away} (\rmenon\). Perfect passive participle of \air\, predicate accusative in apposition with \ton lithon\.
rwp@John:20:25 @{We have seen the Lord} (\herakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean m id\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal\ (from \ball\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou m pisteus\). Strong refusal with \ou m\ (doubtful negative) and first aorist active subjunctive (or future indicative).
rwp@John:20:30 @{Many other signs} (\polla alla smeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph\, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (\enpion tn mathtn\)...in Luke, not in Mark and...1John:3:22|. John's book is written with a purpose which he states.
rwp@Info_Luke @...than the Gospel of Mark since...1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|...the early date of Mark's Gospel....60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.
rwp@Info_Luke @ THE SOURCES OF THE GOSPEL In his Preface or Prologue (Luke:1:1-4|)...of his written sources, Mark's Gospel...(written by Matthew, Papias says)...Luke made use of Mark, incorporating...-...which is different from Mark and...9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, _Was Christ Born at Bethlehem?_ shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.
rwp@Info_Luke @...Son of Man. If Mark's is...(_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.
rwp@Luke:1:2 @{Even as} (\kaths\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\paredsan hmin\). Second aorist active indicative of \paradidmi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archs autoptai kai hupretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.
rwp@Luke:1:15 @{Strong drink} (\sikera\). A Hebrew word transliterated into Greek, an intoxicating drink. Here only in the N.T. John was to be a personal "dry" or Nazarite (Numbers:6:3|). {Shall not drink} (\ou m pii\). Strong prohibition, double negative and second aorist subjunctive. {The Holy Ghost} (\pneumatos hagiou\). The Holy Spirit in contrast to the physical excitement of strong drink (Plummer). Luke uses this phrase 53 times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times. {Even from his mother's womb} (\eti ek koilias mtros autou\). A manifest Hebraism. Cf. verse 41|.
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhma theou epi Iann\). The great epoch marked by \egeneto\ rather than \n\. \Rhma theou\ is some particular utterance of God (Plummer)...other Gospel mentions Zacharias. Mark begins...(\en ti ermi\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").
rwp@Luke:3:4 @{As it is written} (\hs gegraptai\). The regular formula for quotation, perfect passive indicative of \graph\. {Isaiah the prophet} (\Esaiou tou prophtou\)...The same phrase in Mark:...1:2| (correct text) and strkjv@Matthew:3:3|. Mark, as we have seen, adds a quotation from strkjv@Malachi:3:1| and Luke gives verses 4 and 5 of Isa. 40|...not in Matthew or Mark... (Luke:3:5,6|). See strkjv@Matthew:3:3; strkjv@Mark:1:3| for discussion of Luke strkjv@4:4.
rwp@Luke:3:12 @{Also publicans} (\kai telnai\). We have had the word already in Matthew (Matthew:5:46; strkjv@9:10; strkjv@11:19; strkjv@18:17; strkjv@21:31f.|) and Mark (Mark:11:15f.|). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from \telos\, tax, and \neomai\, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. {Extort} (\prassete\). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.
rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \geto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|...mention of it in Mark:...1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-...Testament in fact, for Mark, Matthew,...(The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheisn autn\). Genitive absolute with the first aorist passive participle feminine plural because \hemern\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\...before that recorded in Mark:...6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case)...had in Matthew and Mark frequent...{Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:31 @{Came down} (\katlthen\). strkjv@Mark:1:21| has the historical present, {they go into} (\eisporeuontai\). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. strkjv@Luke:4:31-37| is parallel with strkjv@Mark:1:21-28| which he manifestly uses. It is the first of Christ's miracles which they give. {Was teaching them} (\n didaskn autous\). Periphrastic imperfect. Mark has \edidasken\ first and then \en didaskn\...to sense as in Mark:...1:22|.
rwp@Luke:4:33 @{Which had} (\echn\). Mark has \en\. {A spirit of an unclean demon} (\pneuma daimoniou akathartou\). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has \daimonion\ ten times and \akatharton\ twice as an epithet of \pneuma\; Mark has \daimonion\ thirteen times and \akatharton\ eleven times as an epithet of \pneuma\. Luke's Gospel uses \daimonion\ twenty-two times and \akatharton\ as an epithet, once of \daimonion\ as here and once of \pneuma\. In Mark the man is in (\en\) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. {With a loud voice} (\phni megali\). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.
rwp@Luke:4:36 @{Amazement came} (\egeneto thambos\). Mark has \ethambthsan\. {They spake together one with another} (\sunelaloun pros alllous\)...and the reciprocal pronoun. Mark has...\sunztein\ (question). {For} (\hoti\). We have here an ambiguous \hoti\ as in strkjv@1:45|, which can be either the relative "that" or the casual \hoti\ "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here \dunamei\ (with power) to Mark's "authority" (\exousian\). {And they come out} (\exerchontai\). Songs:Luke where Mark has "and they obey him" (\kai upakouousin auti\).
rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|)...follow the chronology of Mark as...4:42-44|...the incident given in Mark and...\epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En ti epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\n hests\). Periphrastic second past perfect of \histmi\ which here is equal to a practical imperfect. {By the lake} (\para tn limnn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).
rwp@Luke:5:14 @{To tell no man} (\mdeni eipein\). This is an indirect command after the verb "charged" (\parggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|)...direct form he follows Mark:...1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them)...direct reference occurs in Mark and...8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.
rwp@Luke:5:15 @{Songs:much the more} (\mllon\). strkjv@Mark:1:45| has only "much" (\polla\, many), but Mark tells more about the effect of this disobedience. {Went abroad} (\dircheto\). Imperfect tense. The fame of Jesus kept going. {Came together} (\sunrchonto\). Imperfect tense again. The more the report spread, the more the crowds came.
rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\)...as in Matthew and Mark... (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou n eis to isthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.
rwp@Luke:5:20 @{Their faith} (\tn pistin autn\). In all three Gospels. {Man} (\anthrpe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphentai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.
rwp@Luke:5:21 @{But God alone} (\ei m monos ho theos\). Mark has \heis\ (one) instead of \monos\ (alone).
rwp@Luke:5:34 @{Can ye} (\m dunasthe\). Songs:Luke, adding {make}, \poisai\, where Mark and Matthew have \m dunantai\. All three have \m\ and expect the answer no.
rwp@Luke:5:36 @{Also a parable} (\kai paraboln\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblma\) in all the three Gospels is from the verb \epiball\...See on Matthew and Mark for...\kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumphnsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\ti palaii\)...this phrase in Luke, Mark:...2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).
rwp@Luke:6:4 @{Did take} (\labn\). Second aorist active participle of \lamban\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."
rwp@Luke:6:6 @{On another sabbath} (\en heteri sabbati\). This was a second (\heteron\, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark:3:1-6; strkjv@Matthew:12:9-14; strkjv@Luke:6:6-11|). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise? {Right hand} (\h dexia\). This alone in Luke, the physician's eye for particulars.
rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\)...middle participle as in Mark:...3:5|...touch to it all. Mark adds...{Stretch forth thy hand} (\exteinon tn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestath\ with the double augment of the double compound verb \apokathistmi\. As in Greek writers, so here the double compound means complete restoration to the former state.
rwp@Luke:6:13 @{When it was day} (\hote egeneto hmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' autn ddeka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\prosephnsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous nomasen\)...these same words in Mark:...3:14|...in their text in Mark:...3:14|...were not brought into Mark from...6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.
rwp@Luke:7:38 @{Standing behind at his feet} (\stsa opis para tous podas autou\). Second aorist active participle from \histmi\ and intransitive, first aorist \estsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin ts kephals auts exemassen\). Inchoative imperfect of an old verb \ekmass\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\leiphen ti muri\). Imperfect active again of \aleiph\, a very common verb. \Chri\ has a more religious sense. The anointing came after the burst of emotional excitement.
rwp@Luke:8:4 @{By a parable} (\dia parabols\). strkjv@Mark:4:2| says "in parables" as does strkjv@Matthew:13:3|...parables as given in Mark:...4:1-34| and strkjv@Matthew:13:1-53|...of these parables in Mark and...8:4-18| (The Sower and the Lamp, strkjv@8:16|) though Luke also has the expression "in parables" (8:10|). See strkjv@Matthew:13| and strkjv@Mark:4|...on hand, while both Mark and...
rwp@Luke:8:10 @{The mysteries} (\ta mustria\). See for this word on ¯Matthew:13:11; strkjv@Mark:4:11|. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. {That} (\hina\). Here strkjv@Mark:4:11| also has \hina\ while strkjv@Matthew:13:13| has \hoti\ (because). On the so-called causal use of \hina\ as here equal to \hoti\ see discussion on ¯Matthew:13:13; strkjv@Mark:4:11|. Plummer sensibly argues that there is truth both in the causal \hoti\ of Matthew and the final \hina\ of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the \hina\ and the \hoti\. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable {in order that} they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" \sunisin\, present subjunctive from a late omega form \suni\ instead of the \-mi\ verb \sunimi\.
rwp@Luke:8:11 @{Is this} (\estin de haut\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\)...and only once in Mark... (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|)...times in Acts. In Mark:...4:14|...only "the word." In Mark:...3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.
rwp@Luke:8:12 @{Those by the wayside} (\hoi para tn hodon\). As in strkjv@Mark:4:15; strkjv@Matthew:13:19| so here the people who hear the word = the seed are discussed by metonymy. {The devil} (\ho diabolos\). The slanderer. Here strkjv@Mark:4:15| has Satan. {From their heart} (\apo ts kardias autn\). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. strkjv@Matthew:13:19| has it "sown in the heart." {That they may not believe and be saved} (\hina m pisteusantes sthsin\). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.
rwp@Luke:8:16 @{When he hath lighted a lamp} (\luchnon hapsas\). It is a portable lamp (\luchnon\) that one lights (\hapsas\ aorist active participle of \hapt\, to kindle, fasten to, light). {With a vessel} (\skeuei\, instrumental case of \skeuos\). Here strkjv@Mark:4:21| has the more definite figure "under the bushel" as has strkjv@Matthew:5:15|. {Under the bed} (\hupokat klins\). Here strkjv@Mark:4:21| has the regular \hupo tn klinn\ instead of the late compound \hupokat\. Ragg notes that Matthew distributes the sayings of Jesus given here by strkjv@Luke:8:16-18; strkjv@Mark:4:21-25| concerning the parable of the lamp and gives them in three separate places (Matthew:5:15; strkjv@10:26; strkjv@13:12|)...does not follow that Mark and...¯Mark:4:21| for further discussion of the lamp and stand. {May see the light} (\Blepsin to phs\). In strkjv@Matthew:5:16| Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive (\blepsin\), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.
rwp@Luke:8:32 @{A herd of many swine} (\agel choirn hikann\). Word {herd} (\agel\) old as Homer, but in N.T. only here and parallels (Mark:5:11; strkjv@Matthew:8:30|). Luke shows his fondness for adjective \hikanos\ here again (see verse 27|) where Mark has \megal\ and Matthew \polln\.
rwp@Luke:8:43 @{Had spent all her living upon physicians} (\eis iatrous prosanalsasa holon ton bion\). First aorist active participle of an old verb \prosanalisk\...the other clause in Mark:...5:26| certainly is not in Luke: "had suffered many things of many physicians." Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case: {could not be healed of any} (\ouk ischusen ap' oudenos therapeuthnai\)...He omitted also what Mark has:...
rwp@Luke:9:22 @{Rejected} (\apodokimasthnai\). First aorist passive infinitive of \apodokimaz\, to reject after trial. {The third day} (\ti triti hmeri\). Locative case of time as in strkjv@Matthew:16:21|...in the parallel passage Mark:...8:31| has "after three days" (\meta treis hmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|...depressed the disciples as Mark and...
rwp@Luke:9:27 @{Till they see} (\hes an idsin\). Second aorist active subjunctive with \hes\ and \an\...an idiomatic construction. Songs:in Mark:...9:1; strkjv@Matthew:16:28|. In all three passages "shall not taste of death" (\ou m geusntai thanatou\, double negative with aorist middle subjunctive) occurs also. Rabbinical writings use this figure. Like a physician Christ tasted death that we may see how to die. Jesus referred to the cross as "this cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). Mark speaks of the kingdom of God as "come" (\elluthuian\, second perfect active participle). Matthew as "coming" (\erchomenon\)...form. See Matthew and Mark for...
rwp@Luke:9:31 @{There talked with him} (\sunelaloun auti\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxi\). First aorist passive participle of \hora\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plroun\)...on high. See on Mark and...
rwp@Luke:9:33 @{As they were departing from him} (\en ti diachrizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle)...See for details on Mark and...{Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poismen\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\pois\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\m eids ho legei\). Literally, {not understanding what he was saying} (\m\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse)...it more bluntly than Mark... (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|)...was sore afraid as Mark... (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.
rwp@Luke:9:39 @{Suddenly} (\exephns\)...in Luke's writings save Mark:...13:36|. Used by medical writers of sudden attacks of disease like epilepsy. {It teareth him that he foameth} (\sparassei auton meta aphrou\). Literally, "It tears him with (accompanied with, \meta\) foam" (old word, \aphros\, only here in the N.T.). From \sparass\...N.T. only here and Mark:...1:26; strkjv@9:26| (and \sunsparass\, strkjv@Mark:9:20|). See strkjv@Mark:9:17; strkjv@Matthew:17:15; strkjv@Luke:9:39| for variations in the symptoms in each Gospel. The use of \meta aphrou\ is a medical item. {Hardly} (\molis\). Late word used in place of \mogis\, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save strkjv@1Peter:4:18; strkjv@Romans:5:7|. {Bruising him sorely} (\suntribon auton\). Common verb for rubbing together, crushing together like chains (Mark:5:4|) or as a vase (Mark:14:3|)...See on Matthew and Mark for...
rwp@Luke:9:48 @{This little child} (\touto to paidion\). As Jesus spoke he probably had his hand upon the head of the child. strkjv@Matthew:18:5| has "one such little child." The honoured disciple, Jesus holds, is the one who welcomes little children "in my name" (\epi ti onomati mou\), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ. {For he that is least among you all} (\ho gar mikroteros en pasin humin huparchn\). Note the use of \huparch\ as in strkjv@8:41; strkjv@23:50|. The comparative \mikroteros\ is in accord with the _Koin_ idiom where the superlative is vanishing (nearly gone in modern Greek). But {great} (\megas\) is positive and very strong. This saying peculiar to Luke here.
rwp@Luke:9:49 @{And John answered} (\apokritheis de Ians\). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke:9:46-48|). {Master} (\epistata\). Only in Luke in the N.T. as already four times (5:5; strkjv@8:24,45; strkjv@9:33|). {We forbade him} (\ekluomen auton\)...Conative imperfect as in Mark:...9:38|, We tried to hinder him. {Because he followeth not with us} (\hoti ouk akolouthei meth hmn\)...preserved for vividness where Mark has...{kolouthei}. Note also here "with us" (\meth' hmn\) where Mark has associative instrumental \hmin\. It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve.
rwp@Luke:9:57 @{A certain man} (\tis\). strkjv@Matthew:8:19| calls him "a scribe." strkjv@Luke:9:57-60; strkjv@Matthew:8:19-22|, but not in Mark and so from Q or the Logia. {Wherever you go} (\hopou ean aperchi\) is the present middle subjunctive with the indefinite relative adverb \ean\, common Greek idiom. See on Matthew for "holes," "nests," "Son of man." The idiom "where to lay his head" (\pou tn kephaln klini\) is the same in both, the deliberative subjunctive retained in the indirect question. "Jesus knows the measure of the scribe's enthusiasm" (Plummer). The wandering life of Jesus explains this statement.
rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' hn hosa\ (wherefore whatsoever). {Many thousands} (\muriadn\). Genitive absolute with \episunachtheisn\ (first aorist passive participle feminine plural because of \muriadn\), a double compound late verb, \episunag\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\hste katapatein alllous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathtas autou prton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\ts zums htis estin hupocrisis tn Pharisain\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.
rwp@Luke:13:19 @{A grain of mustard seed} (\kokki sinapes\). Either the _sinapis nigra_ or the _salvadora persica_...mustard seed." Given by Mark:...4:30-32; strkjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kpos\, old word for garden, only here in the N.T. and strkjv@John:19:1,26; strkjv@19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\katesknsen\). Mark and Matthew have \katasknoin\ infinitive of the same verb, to make tent (or nest).
rwp@Luke:17:2 @{It were well for him} (\lusitelei auti\). An old word, but only here in the N.T., from \lusitels\ and this from \lu\, to pay, and \ta tel\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \auti\). 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 \peritithmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\)...and Hort, not in 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\...or cast or hurled. Mark has...\bebltai\ and Matthew \katapontisthi\, which see, all three verbs vivid and expressive. Rather than (\\). The comparative is not here expressed before \\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.
rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta breph\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\)...in Luke, not in Mark and...{That he should touch them} (\hina autn hapttai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapstai\). {Rebuked} (\epetimn\)...on rebuking. Matthew and Mark have...\epetimsan\.
rwp@Luke:18:22 @{One thing thou lackest yet} (\eti hen soi leipei\)...dative of personal interest. Mark:...10:21| has here \husterei se\, which see. It was an amazing compliment for one who was aiming at perfection (Matthew:19:21|). The youth evidently had great charm and was sincere in his claims. {Distribute} (\diados\). Second aorist active imperative of \diadidmi\ (give to various ones, \dia-\). Here Mark and Matthew simply have \dos\ (give). The rest the same in all three Gospels.
rwp@Luke:18:26 @{Then who} (\kai tis\). Literally, {and who}. The \kai\ calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation.
rwp@Luke:18:35 @{Unto Jericho} (\eis Iereich\). See on ¯Matthew:20:29; strkjv@Mark:10:46|...the two Jerichos in Mark and...(the old and the new as here). {Begging} (\epaitn\)...the new Roman Jericho. Mark gives...(10:46|). strkjv@Matthew:20:30| mentions two.
rwp@Luke:19:45 @{Began to cast out} (\rxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12|..."he cast out." See Mark and...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:20:2 @{Tell us} (\eipon hmin\)...these words to what Mark and...\eipe\ and with ending \-on\ of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after \eipon\, but the Revised Version puts a semicolon after "us" and retains the direct question. The Greek manuscripts have no punctuation.
rwp@Luke:20:5 @{They reasoned with themselves} (\sunelogisanto\). First aorist middle of \sullogizomai\...here in the N.T. Mark and...\dielogizonto\ (imperfect middle of \dialogizomai\, a kindred verb, to reckon between one another, confer). This form (\dielogizonto\) in verse 14| below. {If we shall say} (\ean eipmen\). Third-class condition with second aorist active subjunctive. Suppose we say! Songs:in verse 6|.
rwp@Luke:20:9 @{Vineyard} (\ampelna\). Late word from \ampelos\ (vine)...place of vines. Songs:in Mark:...12:1; strkjv@Matthew:21:33|. {Let it out} (\exedeto\). Second aorist middle of \ekdidmi\, but with variable vowel \e\ in place of \o\ of the stem \do\ (\exedoto\). Same form in Mark and Matthew. {For a long time} (\chronous hikanous\)...of time. Not in Mark and...\apedmsen\ (went off from home). See on ¯Luke:7:6| for \hikanos\.
rwp@Luke:20:17 @{He looked upon them} (\emblepsas autois\). Not in Mark and Matthew. First aorist active participle of \emblep\, to look on. It was a piercing glance. The scripture quoted is from strkjv@Psalms:118:22| and is in strkjv@Mark:11:10; strkjv@Matthew:21:42|, which see for the inverted attraction of the case \lithon\ (stone) to that of the relative \hon\ (which).
rwp@Luke:20:19 @{To lay hands on him} (\epibalein ep' auton tas cheiras\). Second aorist active infinitive of \epiball\...or intransitively as in Mark:...4:37|...Vivid picture here where Mark:...12:12; strkjv@Matthew:21:46| has "to seize" (\kratsai\). {In that very hour} (\en auti ti hri\)...hour itself. Not in Mark or...{And they feared} (\kai ephobthsan\). Adversative use of \kai\ = but they feared. Hence they refrained. {For they perceived} (\egnsan gar\). The reason for their rage. Second aorist active indicative of \ginsk\. {Against them} (\pros autous\). As in strkjv@Mark:12:12|. The cap fitted them and they saw it.
rwp@Luke:20:21 @{Rightly} (\orths\). Matthew (Matthew:22:16|) notes that these "spies" were "disciples" (students)...of the Pharisees and Mark... (Mark:12:13|) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme. {Acceptest not the person of any} (\ou lambaneis prospon\). Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word \prospolempsia\ (James:2:1|)...the face value. See Mark:...12:13-17; strkjv@Matthew:22:15-22| for discussion of details here. They both have \blepeis\ here.
rwp@Luke:20:22 @{Tribute} (\phoron\)...on land, houses, etc. Mark and...\knson\, which see for this Latin word in Greek letters. The picture on the coin may have been that of Tiberius.
rwp@Luke:20:23 @{Perceived} (\katanosas\). From \katanoe\...the mind down on. Mark has...\eids\, "knowing," and Matthew \gnous\, coming to know or grasping (second aorist active participle of \ginsk\). {Craftiness} (\panourgian\). Old word for doing any deed. Matthew has "wickedness" (\ponrian\) and Mark "hypocrisy" (\hupokrisin\). Unscrupulous they certainly were. They would stoop to any trick and go the limit.
rwp@Luke:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\...here in the N.T. Mark and...(\hs aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou ts anastases huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.
rwp@Luke:22:12 @{And he} (\k'akeinos\). \Kai\ and \ekeinos\ (\crasis\) where strkjv@Mark:14:15| has \kai autos\...that one. See on Mark for...
rwp@Luke:22:21 @{That betrayeth} (\tou paradidontos\)...as the traitor while Mark and...
rwp@Luke:22:22 @{As it hath been determined} (\kata to hrismenon\). Perfect passive participle of \horiz\, to limit or define, mark off the border, our "horizon." But this fact does not absolve Judas of his guilt as the "woe" here makes plain.
rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.
rwp@Luke:23:40 @{Rebuking} (\epitimn\). From what Mark and Matthew say both robbers sneered at Jesus at first, but this one came to himself and turned on his fellow robber in a rage. {Dost thou not even fear God?} (\Oude phobi ton theon;\). \Oude\ here goes with the verb. \Phobi\ (second person singular present indicative middle of \phobeomai\. Both of you will soon appear before God. Jesus has nothing to answer for and you have added this to your other sins.
rwp@Luke:23:46 @{Father} (\Pater\). Jesus dies with the words of strkjv@Psalms:31:5| on his lips. {Gave up the ghost} (\exepneusen\). First aorist active indicative of \ekpne\...N.T. only here and Mark:...15:37,39|. There is no special reason for retaining "ghost" in the English as both strkjv@Matthew:27:50| (yielded up his spirit, \aphken to pneuma\) and strkjv@John:19:30| (gave up his spirit, \paredken to pneuma\) use \pneuma\ which is the root of \ekpne\, the verb in Mark and Luke.
rwp@Luke:23:53 @{Took it down} (\katheln\). Second aorist active participle of \kathaire\ as in strkjv@Mark:15:46|. {Wrapped} (\enetulixen\), as in strkjv@Matthew:27:59| where strkjv@Mark:15:46| has \eneilsen\ (wound), which see. strkjv@John:19:40| has "bound" (\edsan\). See Matt. and Mark also for the linen cloth (\sindoni\). {Hewn in stone} (\laxeuti\). From \laxeu\ (\las\, a stone, \xe\, to polish). In the LXX and here only in the N.T. Nowhere else so far as known. See the usual Greek verb \latome\ in strkjv@Mark:15:46; strkjv@Matthew:27:60|. {Where never man had yet lain} (\hou ouk en oudeis oup keimenos\). Triple negative and periphrastic past perfect passive in sense (\keimai\), though periphrastic imperfect passive in form. Same item in strkjv@John:19:40| who uses \n tetheimenos\ (periphrastic past perfect passive in form).
rwp@Info_Mark @...the early date of Mark's Gospel....50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_...Greek or English. Whether Mark made...(_Logia of Jesus_)...it is possible. But Mark and...-...itself has disappeared. But Mark's work...(_The Four Gospels_)...writers all agree that Mark was...(1Peter:5:13|).
rwp@Info_Mark @...from Peter's discourses which Mark heard,...(Mark:6:38|), two thousand hogs (Mark:5:13|), looking round about (Mark:3:5,34|)...spoke in Aramaic and Mark has..._Boanerges_ (Mark:3:17|), _Talitha cumi_ (Mark:5:41|), _Korban_ (Mark:7:11|), _Ephphatha_ (Mark:7:34|), _Abba_ (Mark:14:36|). The Greek is distinctly vernacular _Koin_ like one-eyed (\monophthalmon\, strkjv@Mark:9:47|)...from both Peter and Mark. There..._centurio_ (Mark:15:39|), _quadrans_ (Mark:12:42|), _flagellare_ (Mark:15:15|), _speculator_ (Mark:6:27|), _census_ (Mark:12:14|), _sextarius_ (Mark:7:4|), _praetorium_ (Mark:15:6|)...some who hold that Mark wrote...-...have strong support now. Mark was...-...his greatest work. When Mark had...(Colossians:4:10|)...him. This tribute to Mark by..._Making Good in the Ministry_...of the Gospel of Mark is...10:36-42|...Matthew and Luke, since Mark tells...
rwp@Info_Mark @...in the Textus Receptus, Mark:...16:9-20|...Swete points out that Mark deals...(Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10)...verses are introductory as Mark:...16:9-20|...appendix. The Gospel of Mark pictures..._The Christ of the Logia_...that the Jesus of Mark is..._Harmony of the Gospels_...additions and supplemental material. Mark's Gospel...1:1 @{The beginning} (\arch\). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (\euaggelion\)...itself as told by Mark. Swete...(\arch\). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phillipians:4:15|). {The Son of God} (\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have \huiou tou theou\..."Son of God." If Mark wrote...
rwp@Mark:1:6 @{Clothed with camel's hair} (\endedumenos trichas kamlou\). Matthew (Matthew:3:4|) has it a garment (\enduma\) of camel's hair. Mark has it in the accusative plural the object of the perfect passive participle retained according to a common Greek idiom. It was, of course, not camel's skin, but rough cloth woven of camel's hair. For the locusts and wild honey, see on ¯Matthew:3:4|. Dried locusts are considered palatable and the wild honey, or "mountain honey" as some versions give it (\meli agrion\), was bountiful in the clefts of the rocks. Some Bedouins make their living yet by gathering this wild honey out of the rocks.
rwp@Mark:1:7 @{Mightier than I} (\ho ischuroteros mou\). In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John's part and he gives a reason for it. {The Latchet} (\ton himanta\)...one enters the bath. Mark alone...
rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordann\). Songs:in verse 10|, \ek tou hudatos\...baptism into the Jordan. Mark is...(\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.
rwp@Mark:1:11 @{Thou art} (\su ei\). Songs:Luke:3:22|. strkjv@Matthew:3:17| has {this is} (\houtos estin\) which see. Songs:both Mark and Luke have "in thee," while Matthew has "in whom."
rwp@Mark:1:12 @{Driveth him forth} (\auton ekballei\). Vivid word, bolder than Matthew's "was led up" (\anchth\) and Luke's "was led" (\geto\). It is the same word employed in the driving out of demons (Mark:1:34,39|). Mark has here "straightway" where Matthew has "then" (see on verse ¯9|). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.
rwp@Mark:1:13 @{With the wild beasts} (\meta tu thrin\). Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in strkjv@Psalms:90:13| the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in strkjv@Matthew:4:6|. The angels did come and minister (\dikonoun\), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert.
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\)...by Matthew and Luke. Mark undoubtedly...(Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\)...the kingdom of God. Mark adds...(\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\...crisis as here in Mark rather...\chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:1:16 @{And passing along by the Sea of Galilee} (\kai paragn para tn thalassan ts Galilaias\). Mark uses \para\ (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a {net} (\amphiballontas\). Literally casting on both sides, now on one side, now on the other. Matthew (Matthew:4:18|) has a different phrase which see. There are two papyri examples of the verb \amphiball\, one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (\halieis\) and were {partners} (\metochoi\) as Luke states (Luke:5:7|).
rwp@Mark:1:17 @{Become} (\genesthai\). Mark has this word not in Matthew. It would be a slow and long process, but Jesus could and would do it. He would undertake to make fishers of men out of fishermen. Preachers are made out of laymen who are willing to leave their business for service for Christ.
rwp@Mark:1:20 @{With the hired servants} (\meta tn misthtn\). One hired for wages (\misthos\), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luke:5:7,10|). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew:4:22|) with the hired servants. The business would go on while they left all (Luke:5:11|) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.
rwp@Mark:1:22 @{They were astonished} (\exeplssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch hs hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousii\). Mark has it "as having authority" (\hs echn exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.
rwp@Mark:1:26 @{Tearing him} (\sparaxan auton\). Margin, {convulsing him} like a spasm. Medical writers use the word for the rotating of the stomach. strkjv@Luke:4:35|...down in the midst." Mark mentions...(\phoni megali\), a screech, in fact. It was a moment of intense excitement.
rwp@Mark:1:29 @{The house of Simon and Andrew} (\tn oikian Simnos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|)...own to the story. Mark has...(\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblmenn\) with a fever." Luke has it "holden with a great fever" (\n sunechomen pureti megali\)...ministry without any convalescence. Mark and...
rwp@Mark:1:32 @{When the sun did set} (\hote edusen ho hlios\). This picturesque detail Mark has besides "at even" (\opsias genomens\, genitive absolute, evening having come). Matthew has "when even was come," Luke "when the sun was setting." The sabbath ended at sunset and so the people were now at liberty to bring their sick to Jesus. The news about the casting out of the demon and the healing of Peter's mother-in-law had spread all over Capernaum. They brought them in a steady stream (imperfect tense, \epheron\). Luke (Luke:4:40|) adds that Jesus laid his hand on every one of them as they passed by in grateful procession.
rwp@Mark:1:33 @{At the door} (\pros tn thuran\). At the door of Peter's house. The whole city was gathered together there (n episungmen, past perfect passive periphrastic indicative, double compound \epi\ and \sun\). Mark alone mentions this vivid detail. He is seeing with Peter's eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. {Divers diseases} (\poikilais nosois\). See strkjv@Matthew:4:24| about \poikilos\ meaning many-coloured, variegated. All sorts of sick folk came and were healed.
rwp@Mark:1:35 @{In the morning, a great while before day} (\pri ennucha lian\). Luke has only "when it was day" (\genomens hmeras\). The word \pri\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pri\). {Rose up and went out} (\anastas exlthen\). Out of the house and out of the city, off (\aplthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.
rwp@Mark:2:12 @{Before them all} (\emprosthen pantn\). strkjv@Luke:5:25| follows Mark in this detail. He picked up (\aras\) his pallet and walked and went home as Jesus had commanded him to do (Mark:2:11|). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement (\existasthai\, our _ecstasy_, as strkjv@Luke:5:26| has it), was too general and great for words. The people could only say: "We never saw it on this fashion" (\Houts oudepote eidamen\). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the {paradoxes} (\paradoxa\, strkjv@Luke:5:26|) of that day. For it all they glorified God.
rwp@Mark:2:18 @{John's disciples and the Pharisees were fasting} (\san hoi mathtai Ianou kai hoi Pharisaioi nsteuontes\)...imperfect, so common in Mark's vivid...-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathtai Ianou kai hoi mathtai tn Pharisain\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17|...Matthew has here followed Mark closely....
rwp@Mark:2:23 @{Through the cornfields} (\dia tn sporimn\). See on ¯Matthew:12:1|. Songs:Matt. and strkjv@Luke:6:1|. But Mark uses \paraporeuesthai\, to go along beside, unless \diaporeuesthai\ (BCD)...now within the grain. Mark uses...\hodon poiein\, to {make a way} like the Latin _iter facere_, as if through the standing grain, {plucking the ears} (\tillontes tous stachuas\). Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See on ¯Matthew:12:1-8| for discussion of this passage, parallel also in strkjv@Luke:6:15|.
rwp@Mark:2:27 @{For man} (\dia ton anthrpon\). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with \anthrpos\, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, _et cetera_. See 2Macc. strkjv@5:19 and _Mechilta_ on strkjv@Exodus:31:13|: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.
rwp@Mark:2:28 @{Even of the sabbath} (\kai tou sabbatou\). Mark, Matthew (Matthew:12:8|), and Luke (Luke:6:5|)...of the disciples, but Mark has...(\kai\) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship (\kurios\) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name" (Bruce).
rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi ti prsei ts kardias autn\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\prsis\) like hardened hands or feet. \Pros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.
rwp@Mark:3:7 @{Withdrew to the sea} (\anechrsen eis tn thalassan\). Evidently Jesus knew of the plot to kill him, "perceiving it" (Matthew:12:15|). "He and His would be safer by the open beach" (Swete)...that on eleven occasions Mark mentions...(1:12; strkjv@3:7; strkjv@6:31,46; strkjv@7:24,31; strkjv@9:2; strkjv@10:1; strkjv@14:34|). But, as often, a great multitude (\polu plthos\) from Galilee followed him.
rwp@Mark:3:14 @{He appointed twelve} (\epoisen ddeka\). 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.|)...Jesus are mentioned by Mark in...{that they might be with him} (\hina sin met' autou\), {and that he might send them forth} (\kai hina apostelli 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 (\krussein\, from \krux\, 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:3:16 @{Simon he surnamed Peter} (\epethken onoma ti Simni Petron\). The Greek idiom seems awkward, but it is not. Peter is in apposition with _name_ or \onoma\ (accusative). This surname Jesus gave in addition (\epethken\) to Simon (dative case). Here then is a direct reference to what is told in strkjv@John:1:42|...for the first time. Mark here...(Luke:6:14|) simply says "Whom he also surnamed Peter." See strkjv@Matthew:16:18| for the full explanation of the name Peter, a Rock, Cephas.
rwp@Mark:3:17 @{Boanerges, which is Sons of thunder} (\Boanrges ho estin huioi bronts\)...is given only by Mark and...9:34| when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means {sons of tumult, sons of thunder}...epithets are given by Mark save...(or Zealot) and Judas Iscariot, who also betrayed him (verse 19|). Andrew, (from \anr\, a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (John:21:2|). He probably had both names. Matthew is a Hebrew name meaning gift of God (\Maththaios\). Thomas is Hebrew and means Twin (Didymus, strkjv@John:11:16|). There are two uses of the name of James (\Iacbos\, Jacob). Thaddeus is another name for Lebbaeus.
rwp@Mark:3:19 @{He cometh into a house} (\erchetai eis oikon\). Historical present again and no article with noun. He comes home from the mountain, probably the house of Simon as in strkjv@1:29|. Mark passes by the Sermon on the Mount given by Matthew and Luke on the mountain (plateau on the mountain in Luke)...interval for Mark's narrative. Mark's Gospel...
rwp@Mark:3:20 @{Songs:that they could not so much as eat bread} (\hste m dunasthai autous mde arton phagein\). Note infinitive with \hste\. Apparently Jesus and the disciples indoors with the great crowd in the house and at the door as in strkjv@1:32; strkjv@2:2| to which Mark refers by "again." The jam was so great that they could not rest, could not eat, and apparently Jesus could not even teach. The crowd reassembled at once on Christ's return from the mountain.
rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself)...four are mentioned in Mark:...4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.
rwp@Mark:4:7 @{Choked} (\sunepnixan\). \Pnig\...means to strangle, throttle. Mark has...\sun-\, squeezed together. strkjv@Matthew:13:7| has \apepnixan\, {choked off}. {Yielded no fruit} (\karpon ouk edkan\). In Mark alone. Barren in results.
rwp@Mark:4:8 @{Growing up and increasing} (\anabainonta kai auxanomena\). In Mark alone. A vivid detail enlarging on the continued growth implied in the imperfect "yielded fruit" (\edidou karpon\). It kept on yielding as it grew. Fruit is what matters.
rwp@Mark:4:10 @{When he was alone} (\hote egeneto kata monas\)...Vivid recollection of Peter. Mark has...(\hoi peri auton sun tois ddeka\), Matthew and Luke simply "the disciples." They did not want the multitude to see that they did not understand the teaching of Jesus.
rwp@Mark:4:11 @{Unto you is given the mystery of the kingdom of God} (\Humin to mustrion dedotai ts basileias tou theou\). See on ¯Matthew:13:11| for word \mustrion\. Here (Mark:4:11; strkjv@Matthew:13:11; strkjv@Luke:8:10|) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word {to know} (\gnnai\), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. {But unto them that are without} (\ekeinois de tois ex\). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. strkjv@Luke:8:10| has "to the rest" (\tois loipois\), strkjv@Matthew:13:11| simply "to them" (\ekeinois\). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. {That} (\hina\). Mark has the construction of the Hebrew "lest" of strkjv@Isaiah:6:9f|. with the subjunctive and so strkjv@Luke:8:10|, while strkjv@Matthew:13:13| uses causal \hoti\ with the indicative following the LXX. See on ¯Matthew:13:13| for the so-called causal use of \hina\. Gould on strkjv@Mark:4:12|...Luke. He argues that Mark here...\hina\ in Mark and Luke, there is probably some irony also in the sad words of Jesus. If \hina\ is given the causative use of \hoti\ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.
rwp@Mark:4:20 @{Bear fruit} (\karpophorousin\). Same word in strkjv@Matthew:13:23| and strkjv@Luke:8:15|. Mark gives the order from thirty, sixty, to a hundred, while strkjv@Matthew:13:23| has it reversed.
rwp@Mark:4:22 @{Save that it should be manifested} (\ean m hina phanerthi\). Note \ean m\ and \hina\. strkjv@Luke:8:17| has it {that shall not be made manifest} (\ho ou phaneron gensetai\). Here in Mark it is stated that the temporary concealment is for final manifestation and a means to that end. Those who are charged with the secret at this time are given the set responsibility of proclaiming it on the housetops after Ascension (Swete). The hidden (\krupton\) and the {secret} (\apokruphon\) are to be revealed in due time.
rwp@Mark:4:31 @{When it is sown} (\hotan spari\). Second aorist passive subjunctive of \speir\. Alone in Mark and repeated in verse 32|. {Less than all the seeds} (\mikroteron pantn tn spermatn\). Comparative adjective with the ablative case after it. Hyperbole, of course, but clearly meaning that from a very small seed a large plant grows, the gradual pervasive expansive power of the kingdom of God.
rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megal anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \kateb\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\hste d gemizesthai to ploion\). Graphic description of the plight of the disciples.
rwp@Mark:4:38 @{Asleep on the cushion} (\epi to proskephalaion katheudn\). Mark also mentions the cushion or bolster and the stern of the boat (\en ti prumni\). strkjv@Matthew:8:24| notes that Jesus was sleeping (\ekatheuden\), Luke that {he fell asleep} (\aphupnsen\, ingressive aorist indicative). He was worn out from the toil of this day. {They awake him} (\egeirousin auton\)...both have "awoke him." Mark has...(\ou melei soi;\). It was a rebuke to Jesus for sleeping in such a storm. We are perishing (\apollumetha\, linear present middle). Precisely this same form also in strkjv@Matthew:8:25| and strkjv@Luke:8:24|.
rwp@Mark:5:2 @{Out of the boat} (\ek tou ploiou\). Straightway (\euthus\) Mark says, using the genitive absolute (\exelthontos autou\) and then repeating \auti\ associative instrumental after \apntsen\...greeted Jesus at once. Mark and...9:27|...has a different phrase. Mark has...(\en pneumati akatharti\), strkjv@Matthew:8:28| "two possessed with demons" (\duo daimonizomenoi\), strkjv@Luke:8:27| "one having demons" (\tis echn daimonia\). Mark has many touches about this miracle not retained in Matthew and Luke. See on ¯Matthew:8:28|.
rwp@Mark:5:14 @{And in the country} (\kai eis tous agrous\). Mark adds this to "the city." In the fields and in the city as the excited men ran they told the tale of the destruction of the hogs. They came to see (\lthon idein\). All the city came out (Matthew), they went out to see (Luke).
rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Isoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantsin Isou\, strkjv@Matthew:8:34|). {And behold} (\therousin\). Present tense again. {And they were afraid} (\kai ephobthsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathmenon himatismenon kai sphronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.
rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heauti\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\etheroun ton Satann pesonta\), where \pesonta\ does not mean _fallen_ (\peptkota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egnn\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hpsato tn himatin;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.
rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\)...Another vivid touch in Mark and...8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.
rwp@Mark:5:36 @{Not heeding} (\parakousas\). This is the sense in strkjv@Matthew:18:17| and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle \laloumenon\...idea of overhearing. Both Mark and...8:50| have "Fear not, only believe" (\m phobou, monon pisteue\). This to the ruler of the synagogue (\ti archisunaggi\) who had remained and to whom the messenger had spoken.
rwp@Mark:5:41 @{Talitha cumi}...gives them to us. Mark interprets...(\to korasion, egeire\), that is, {Damsel, arise}. Mark uses the diminutive \korasin\, a little girl, from \kor\, girl. _Braid Scots_ has it: "Lassie, wauken." strkjv@Luke:8:5-9| has it \H pais, egeire\, {Maiden, arise}. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (\kratsas ts cheiros\), giving confidence and help.
rwp@Mark:5:42 @{Rose up, and walked} (\anest kai periepatei\). Aorist tense (single act) followed by the imperfect ({the walking went on}). {For she was twelve years old} (\n gar etn ddeka\)...The age mentioned by Mark alone...{Amazed} (\exestsan\). We have had this word before in strkjv@Matthew:12:23| and strkjv@Mark:2:12|, which see. Here the word is repeated in the substantive in the associative instrumental case (\ekstasei megali\), with a great ecstasy, especially on the part of the parents (Luke:8:56|), and no wonder.
rwp@Mark:5:43 @{That no one should know this} (\hina mdeis gnoi touto\). Second aorist active subjunctive, \gnoi\...the girl besides. Both Mark and...{given her to eat}, (\dothnai auti phagein\), a natural care of the Great Physician. Two infinitives here (first aorist passive and second aorist active). "She could walk and eat; not only alive, but well" (Bruce).
rwp@Mark:6:1 @{Into his own country} (\eis tn patrida autou\). Songs:Matthew:13:54|. There is no real reason for identifying this visit to Nazareth with that recorded in strkjv@Luke:4:26-31|...and sisters again. Neither Mark nor...\patrida\ the region of Nazareth is meant. He had not lived in Bethlehem since his birth.
rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tektn;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tektn\ comes from \tekein, tikt\, to beget, create, like \techn\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|)...we are grateful for Mark's realistic...\tektn\ here. {And they were offended in him} (\kai eskandalizonto en auti\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophts\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en ti oikii autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.
rwp@Mark:6:7 @{By two and two} (\duo duo\). This repetition of the numeral instead of the use of \ana duo\ or \kata duo\ is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular _Koin_ (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, _Light from the Ancient East_, pp. 122f.). Mark preserves the vernacular _Koin_...in six different directions. Mark notes...(\rxato autous apostellein\)...this particular occasion in Mark's picturesque...\edidou\ means he kept on giving them all through the tour, a continuous power (authority)...spirits singled out by Mark as...(Matthew:10:1|), "to cure diseases" (\iasthai\, strkjv@Luke:9:1|), healing power. They were to preach and to heal (Luke:9:1; strkjv@Matthew:10:7|). Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (6:12|). They were to be missioners or missionaries (\apostellein\) in harmony with their office (\apostoloi\).
rwp@Mark:6:8 @{Save a staff only} (\ei m rabdon monon\)...staff. Bruce thinks that Mark has...10:10| (nor staff) and strkjv@Luke:9:3| (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report "an early exaggeration of the sternness of the command." "Without even a staff is the _ne plus ultra_ of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain" (Bruce).
rwp@Mark:6:11 @{For a testimony unto them} (\eis marturion autois\). Not in Matthew. strkjv@Luke:9:5| has "for a testimony against them" (\eis marturion epi autous\). The dative \autois\ in Mark is the dative of disadvantage and really carries the same idea as \epi\ in Luke. The dramatic figure of {shaking out} (\ektinaxate\, effective aorist imperative, Mark and Matthew), {shaking off} (\apotinassete\, present imperative, Luke).
rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai leiphon elaii\)...continued repetition. Alone in Mark. This...\aleiph elaii\ 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:6:17 @{For Herod himself} (\Autos gar ho Hrids\). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this _post eventum_ narrative is very little out of the chronological order. The news of John's death at Machaerus may even have come at the close of the Galilean tour. "The tidings of the murder of the Baptist seem to have brought the recent circuit to an end" (Swete). The disciples of John "went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat" (Matthew:14:12f.|). See on ¯Matthew:14:3-12| for the discussion about Herod Antipas and John and Herodias.
rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\san hs probata m echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \M\ is the usual negative for the participle in the _Koin_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\rxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.
rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-...the Orient. Then again Mark repeats...\prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\...the picture and so Mark caught...-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.
rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\)...aorist subjunctive of purpose. Mark with...\apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.
rwp@Mark:6:51 @{They were sore amazed in themselves} (\lian en heautois existanto\)...vividly the excited disciples. Mark does...
rwp@Mark:7:11 @{Corban} (\korban ho estin dron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\dron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.
rwp@Mark:7:17 @{When he was entered into the house from the multitude} (\hote eislthen eis oikon apo tou ochlou\). This detail in Mark alone, probably in Peter's house in Capernaum. To the crowd Jesus spoke the parable of corban, but the disciples want it interpreted (cf. strkjv@4:10ff.,33ff.|). strkjv@Matthew:15:15| represents Peter as the spokesman as was usually the case.
rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question)...Bethsaida Julias. But both Mark and...(\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|)...than to hold that Mark and...
rwp@Mark:8:7 @{A few small fishes} (\ichthudia oliga\). Mark mentions them last as if they were served after the food, but not so strkjv@Matthew:15:34f|.
rwp@Mark:8:10 @{Into the parts of Dalmanutha} (\eis ta mer Dalmanoutha\). strkjv@Matthew:15:39|...not far from Tiberias. Mark here...(\mer\) in the same sense as "borders" (\horia\) in strkjv@7:24| just as Matthew reverses it with "parts" in strkjv@Matthew:15:21| and "borders" here in strkjv@Matthew:15:39|. Mark has here "with his disciples" (\meta tn mathtn autou\) only implied in strkjv@Matthew:15:39|.
rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas ti pneumati\)...uncompounded form occurs in Mark:...7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothsetai ti genei tauti smeion\). strkjv@Matthew:16:4| has simply \ou dothsetai\...the future passive indicative. Mark has...\ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).
rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11|...include the six of Mark running...(\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\peprmenn\...predicate participle as in Mark:...6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphuridn\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).
rwp@Mark:8:22 @{Unto Bethsaida} (\eis Bthsaidan\). On the Eastern side not far from the place of the feeding of the five thousand, Bethsaida Julias. Note dramatic presents {they come} (\erchontai\), {they bring} (\pherousin\). This incident in Mark alone (verses 22-26|).
rwp@Mark:8:23 @{Brought him out of the village} (\exnegken auton ex ts kms\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|)...given also alone by Mark... (Mark:7:31-37|)...reasons not given by Mark. It...(using the poetical and _Koin_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.
rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis ts kmas Kaisaris ts Philippou\). Parts (\mer\) strkjv@Matthew:16:13|...on the Mediterranean Sea. Mark means...(\eprt\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthrpoi einai;\). strkjv@Matthew:16:13|...of "I" here in Mark and...9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.
rwp@Mark:8:29 @{Thou art the Christ} (\Su ei ho Christos\). Mark does not give "the Son of the living God" (Matthew:16:16|) or "of God" (Luke:9:20|)...means the full idea. Mark omits...¯Matthew:16:16,18|. The disciples had confessed him as Messiah before. Thus strkjv@John:1:41; strkjv@4:29; strkjv@6:69; strkjv@Matthew:14:33|. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John:6:14f.|). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them.
rwp@Mark:8:31 @{He began to teach them} (\rxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hmeras\). strkjv@Matthew:16:21| has "the third day" (\ti triti hmeri\) in the locative case of point of time (so also strkjv@Luke:9:22|)...the third day." Evidently Mark's phrase...
rwp@Mark:8:32 @{Spake the saying openly} (\parrsii ton logon elalei\). He held back nothing, told it all (\pn\, all, \rsia\, from \eipon\, say), without reserve, to all of them. Imperfect tense \elalei\...alone gives this item. Mark does...16:17,19| after his confession (Mark:8:29; strkjv@Matthew:16:16; strkjv@Luke:9:20|), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on ¯Matthew:16:21,26|.
rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnsasth heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.
rwp@Mark:8:35 @{And the gospel's sake} (\kai tou euaggeliou\). In Mark alone. See on ¯Matthew:16:25f.| for this paradox. Two senses of "life" and "save." For the last "save" (\ssei\) strkjv@Matthew:16:25| has "find" (\heursei\). See on ¯Matthew:16:26| for "gain," "profit," and "exchange."
rwp@Mark:9:1 @{Till they see the kingdom of God come with power} (\hes an idsin tn basileian tou theou elluthuian en dunamei\). In strkjv@8:38| Jesus clearly is speaking of the second coming. To what is he referring in strkjv@9:1|...One is reminded of Mark:...13:32; strkjv@Matthew:24:36| where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God," while Matthew has "see the Son of man coming" (\erchomenon\, present participle, a process). Mark has "see the kingdom of God come" (\elluthuian\, perfect active participle, already come)...the same event in Mark:...8:38; strkjv@9:1|.
rwp@Mark:9:8 @{Suddenly looking round about} (\exapina periblepsamenoi\). strkjv@Matthew:17:8|..."lifting up their eyes." Mark is...{Jesus only with themselves} (\meth' heautn ei m Isoun monon\). Mark shows their surprise at the situation. They were sore afraid (Matthew:17:6|) before Jesus touched them.
rwp@Mark:9:14 @{And scribes questioning with them} (\kai grammateis sunztountes pros autous\). Mark alone gives this item. He is much fuller on this incident (9:14-29|) than either Matthew (Matthew:17:14-20|) or Luke (Luke:9:37-43|). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain.
rwp@Mark:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabi\)...the verbs here in Mark is...{Dashes down} (\rssei\). Also \rgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk dunthsan\, first aorist passive). It was a tragedy.
rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23|...this way again, but Mark adds...(\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.
rwp@Mark:9:47 @{With one eye} (\monophthalmon\). Literally one-eyed. See also strkjv@Matthew:18:9|. Vernacular _Koin_ and condemned by the Atticists. See strkjv@Matthew:18:8f|. Mark has here "kingdom of God" where strkjv@Matthew:18:9| has "life."
rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia ts Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|)...in the beginning of Mark... 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here)...few weeks now in Mark... 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\hs eithei\). Second past perfect used like an imperfect from \eitha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.
rwp@Mark:10:11 @Mark does not give the exception stated in strkjv@Matthew:19:9|...really involved in what Mark does...
rwp@Mark:10:12 @{If she herself shall put away her husband and marry another} (\ean aut apolusasa ton andra auts gamsi\). Condition of the third class (undetermined, but with prospect of determination)...and Gould think that Mark added...
rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosnechthsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \breph\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapstai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.
rwp@Mark:10:14 @{He was moved with indignation} (\ganaktsen\). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from \agan\ and \achthomai\, to feel pain). Already in strkjv@Matthew:21:15; strkjv@26:8|. Old and common word. {Suffer the little children to come unto me} (\aphete ta paidia erchesthai pros me\). Mark has the infinitive \erchesthai\ (come) not in Matthew, but in Luke. Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.
rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas auti gapsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.
rwp@Mark:10:23 @{Looked round about} (\periblepsamenos\)...of Jesus and in Mark alone...3:5,34|. "To see what impression the incident had made on the Twelve" (Bruce). "When the man was gone the Lord's eye swept round the circle of the Twelve, as he drew for them the lesson of the incident" (Swete). {How hardly} (\Ps duskols\). Songs:Luke:18:24|. strkjv@Matthew:19:23| has it: "With difficulty (\duskols\) shall a rich man." See on Matthew for this word.
rwp@Mark:10:25 @{Needle's eye} (\trumalis rhaphidos\). See on ¯Matthew:19:24| for discussion. Luke uses the surgical needle, \belons\. Matthew has the word \rhaphis\ like Mark from \rhapt\, to sew, and it appears in the papyri. Both Matthew and Luke employ \trmatos\ for eye, a perforation or hole from \titra\, to bore. Mark's word \trumalias\ is from \tru\, to wear away, to perforate. In the LXX and Plutarch.
rwp@Mark:10:30 @{With persecutions} (\meta digmn\)...extra touch is in Mark alone....(Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.
rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\n proagn autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralabn tous ddeka\)...and that is what Mark also...\paralabn\, taking to his side. {And began to tell them the things that were to happen to him} (\rxato autois legein ta mellonta auti sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|)...of these things." But Mark and...
rwp@Mark:10:38 @{Or be baptized with the baptism that I am baptized with} (\ to baptisma ho eg baptizomai baptisthnai\). Cognate accusative with both passive verbs. strkjv@Matthew:20:22|...only the cup, but Mark has...(Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). He had already used baptism as a figure for his death (Luke:12:50|). Paul will use it several times (1Corinthians:15:29; strkjv@Romans:6:3-6; strkjv@Colossians:2:12|).
rwp@Mark:10:46 @{From Jericho} (\apo Iereich\). See on ¯Matthew:20:29| for discussion of this phrase and Luke's (Luke:18:35|) "nigh unto Jericho" and the two Jerichos, the old and the new Roman (Luke). The new Jericho was "about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the _Wady Kelt_, and more than a mile south of the site of the ancient town" (Swete). {Great multitude} (\ochlou hikanou\). Considerable, more than sufficient. Often in Luke and the papyri in this sense. See strkjv@Matthew:3:11| for the other sense of fit for \hikanos\. {Bartimaeus} (\Bartimaios\). Aramaic name like Bartholomew, \bar\ meaning son like Hebrew _ben_. Songs:Mark explains the name meaning "the son of Timaeus" (\ho huios Timaiou\). Mark alone gives his name while strkjv@Matthew:20:30| mentions two which see for discussion. {Blind beggar} (\tuphlos prosaits\), "begging" (\epaitn\) Luke has it (Luke:18:35|). All three Gospels picture him as {sitting by the roadside} (\ekathto para tn hodon\). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: "I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled" (_The Land and the Book_). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases.
rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\)...this aorist middle participle. Mark does...19:39-55| has nor what strkjv@Matthew:21:10-17| does. But it is all implied in this swift glance at the temple before he went out to Bethany with the Twelve, {it being now eventide} (\opse d ouss ts hrs\). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?
rwp@Mark:11:13 @{If haply he might find anything thereon} (\ei ara ti heursei en auti\). This use of \ei\ and the future indicative for purpose (to see if, a sort of indirect question) as in strkjv@Acts:8:22; strkjv@17:27|...the season of figs, Mark notes....
rwp@Mark:11:15 @{Began to cast out} (\rxato 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} (\kollubistn\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.
rwp@Mark:11:17 @{For all the nations} (\psin tois ethnesin\). Mark alone has this phrase from