CONCORD day



rwp@Info_1Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

rwp@1Corinthians:3:13 @{The day} (\hˆ hˆmera\). The day of judgment as in strkjv@1Thessalonians:5:4| (which see), strkjv@Romans:13:12; strkjv@Hebrews:10:25|. The work (\ergon\) of each will be made manifest. There is no escape from this final testing. {It is revealed in fire} (\en puri apokaluptetai\). Apparently "the day" is the subject of the verb, not the work, not the Lord. See strkjv@2Thessalonians:1:8; strkjv@2:8|. This metaphor of fire was employed in the O.T. (Daniel:7:9f.; strkjv@Malachi:4:1|) and by John the Baptist (Matthew:3:12; strkjv@Luke:3:16f.|). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ({the fire itself will test}, \to pur auto dokimasei\) the quality of the material used in the building, {of what sort it is} (\hopoion estin\), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

rwp@1Corinthians:4:3 @{But with me} (\emoi de\). The ethical dative of personal relation and interest, "as I look at my own case." Cf. strkjv@Phillipians:1:21|. {It is a very small thing} (\eis elachiston estin\). This predicate use of \eis\ is like the Hebrew, but it occurs also in the papyri. The superlative \elachiston\ is elative, very little, not the true superlative, least. "It counts for very little with me." {That I should be judged of you} (\hina huph' hum“n anakrith“\). Same use of \hina\ as in verse 2|. For the verb (first aorist passive subjunctive of \anakrin“\) see on ¯1Corinthians:2:14f|. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. {Or of man's judgement} (\ˆ hupo anthr“pinˆs hˆmeras\). Or "by human day," in contrast to the Lord's Day (_der Tag_) in strkjv@3:13|. "_That_ is the tribunal which the Apostle recognizes; a _human_ tribunal he does not care to satisfy" (Robertson and Plummer). {Yea, I judge not mine own self} (\all' oude emauton anakrin“\). \Alla\ here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

rwp@1Corinthians:4:5 @{Wherefore} (\h“ste\). As in strkjv@3:21| which see. {Judge nothing} (\mˆ ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\he“s an elthˆi ho kurios\). Common idiom of \he“s\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai ph“tisei\). Future indicative of this late verb (in papyri also) from \ph“s\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phaner“sei\). (Ionic and late) causative verb \phanero“\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton t“i Satanƒi\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron tˆs sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma s“thˆi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11|...the man in the day of...

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos ˆi\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ˆ loidoros ˆ methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|...that people in his day complained...{With such a one, no, not to eat} (\t“i toiout“i mˆde sunesthiein\). Associative instrumental case of \toiout“i\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\)...indicative. At the last day with...(Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritˆri“n elachist“n;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritˆria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-tˆrion\ (\akroatˆrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \mˆ erchesth“ epi kritˆrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

rwp@1Corinthians:10:1 @{For} (\gar\). Correct text, not \de\. Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in strkjv@9:26f.| and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril. {All under the cloud} (\pantes hupo tˆn nephelˆn\)...pillar of cloud by day... (Exodus:13:21; strkjv@14:19|) which covered the host (Numbers:14:14; strkjv@Psalms:95:39|). This mystic cloud was the symbol of the presence of the Lord with the people.

rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mˆde ekpeiraz“men ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo t“n ophe“n ap“llunto\). Vivid imperfect middle (cf. aorist middle \ap“lonto\ in verse 10|)...were perishing day by day. The...21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophe“n\ rather than \oph“n\.

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumat“n\). \Diakrisis\ is old word from \diakrin“\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\genˆ gl“ss“n\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \genˆ\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|)...occasionally found "after three days"... (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1|...tomb on the first day of...(the third day).

rwp@1Corinthians:15:52 @{In a moment} (\en atom“i\). Old word, from \a\ privative and \temn“\, to cut, indivisible: Scientific word for _atom_...that was before the day of...{In the twinkling of an eye} (\en ripˆi ophthalmou\). Old word \ripˆ\ from \ript“\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en tˆi eschatˆi salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1John:4:17 @{Herein} (\en tout“i\). It is not clear whether the \hina\ clause (sub-final use) is in apposition with \en tout“i\ as in strkjv@John:15:8| or the \hoti\ clause (because) with the \hina\ clause as parenthesis. Either makes sense. Westcott argues for the latter idea, which is reinforced by the preceding sentence. {With us} (\meth' hˆm“n\). Construed with the verb \tetelei“tai\ (is perfected). In contrast to \en hˆmin\ (verses 12,16|), emphasising cooperation. "God works with man" (Westcott). For boldness (\parrˆsian\) in the day of judgment (only here with both articles, but often with no articles as in strkjv@2Peter:2:9|) see strkjv@2:28|. {As he is} (\kath“s ekeinos estin\). That is Christ as in strkjv@2:6; strkjv@3:3,5,7,16|. Same tense (present) as in strkjv@3:7|. "Love is a heavenly visitant" (David Smith). We are in this world to manifest Christ.

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure“\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia piste“s\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis s“tˆrian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \s“tˆr\ (Saviour, from \s“z“\, to save). {Ready} (\hetoimˆn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthˆnai\). First aorist passive infinitive of \apokalupt“\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero“\ (to manifest) in this sense. {In the last time} (\en kair“i eschat“i\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|...Day of Judgment. That day no...

rwp@1Peter:2:12 @{Seemly} (\kalˆn\). Predicate adjective with \anastrophˆn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxas“sin\ (they may glorify, first aorist active subjunctive of \doxaz“\, the purpose of the Christians about the Gentiles. {Wherein} (\en h“i\). "In what thing." {As evil-doers} (\h“s kakopoi“n\). As they did and do, old word (from \kakon\ and \poie“\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek t“n kal“n erg“n\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu“\, old verb (from, \epoptˆs\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hˆmerƒi episkopˆs\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkopˆ\ (from \episkope“\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\...picture here is the day of...

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek t“n ouran“n\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon ˆgeiren ek [t“n] nekr“n\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Iˆsoun ton ruomenon hˆmƒs ek tˆs orgˆs tˆs erchomenˆs\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|)...Paul's allusion to the day of...(Acts:17:31f.|)...needed lesson for our day. It...

rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kath“s dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz“\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthˆnai to euaggelion\). First aorist passive infinitive of \pisteu“\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\hout“s laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch h“s anthr“pois areskontes\). Dative case with \aresk“\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz“\ used in the beginning of this verse)...the end of the day... (1Corinthians:4:5|).

rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnˆmoneu“\ in strkjv@1:3|. {Night and day} (\nuktos kai hˆmeras\)...Genitive case, both by day and...3:10|. {That we might not burden any of you} (\pros to mˆ epibarˆsai tina hum“n\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare“\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekˆruxamen\). {We heralded} (from \kˆrux\, herald) to you, common verb for preach.

rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthˆn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz“\, from \rabdos\, rod, _Koin‚_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthˆn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz“\ _Koin‚_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagˆsa\). First aorist active of \nauage“\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthˆmeron\) Rare word. Papyri give \nuktˆmar\ with the same idea (night-day). {Have I been in the deep} (\en t“i buth“i pepoiˆka\). Vivid dramatic perfect active indicative of \poie“\...done a night and day in...\Buthos\ is old word (only here in N.T.)...was a night and day under...-already named.

rwp@2Peter:1:19 @{The word of prophecy} (\ton prophˆtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\h“i\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\h“i\). {As unto a lamp} (\h“s luchn“i\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain“\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmˆr“i top“i\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\he“s hou hˆmera diaugasˆi\). First aorist active subjunctive of \diaugaz“\ with temporal conjunction \he“s hou\, usual construction for future time. Late compound verb \diaugaz“\ (Polybius, Plutarch, papyri) from \dia\ and \augˆ\, to shine through, here only in N.T. {The day-star} (\ph“sphoros\). Old compound adjective (\ph“s\, light, \pher“\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \he“sphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateilˆi\). First aorist active subjunctive of \anatell“\ (James:1:11; strkjv@Matthew:5:45|).

rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoik“n\). Present active participle of \enkatoike“\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoˆi\). "By sight (instrumental case of \blemma\, old word, from \blep“\ to see, here only in N.T.) and hearing" (instrumental case of \akoˆ\ from \akou“\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hˆmeran ex hˆmerƒs\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hˆmeras eis hˆmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz“\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin hˆ epaggelia tˆs parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hˆs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimˆthˆsan\). First aorist passive indicative of \koima“\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen“\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\hout“s\). "Thus." {From the beginning of creation} (\ap' archˆs ktise“s\). Precisely so in strkjv@Mark:10:6|, which see.

rwp@2Peter:3:8 @{Forget not this one thing} (\hen touto mˆ lanthanet“ humas\). Rather, "let not this one thing escape you." For \lanthanet“\ (present active imperative of \lanthan“\) see verse 5|. The "one thing" (\hen\) is explained by the \hoti\ (that) clause following. Peter applies the language of strkjv@Psalms:90:4| about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg)...coming of Christ. "The day of...(1Peter:4:7|)...God mean by a day? It...(Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in strkjv@Revelation:20:4-6|...a day or a day may...(\para kuri“i\, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

rwp@2Peter:3:10 @{The day of the Lord} (\hˆmera kuriou\). Songs:Peter in strkjv@Acts:2:20| (from strkjv@Joel:3:4|) and Paul in strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:5:5|; and day of Christ in strkjv@Phillipians:2:16| and day of God in strkjv@2:12| and day of judgment already in strkjv@2:9; strkjv@3:7|. This great day will certainly come (\hˆxei\). Future active of \hˆk“\, old verb, to arrive, but in God's own time. {As a thief} (\h“s kleptˆs\). That is suddenly, without notice. This very metaphor Jesus had used (Luke:12:39; strkjv@Matthew:24:43|) and Paul after him (1Thessalonians:5:2|) and John will quote it also (Revelation:3:3; strkjv@16:15|). {In the which} (\en hˆi\). The day when the Lord comes. {Shall pass away} (\pareleusontai\). Future middle of \parerchomai\, old verb, to pass by. {With a great noise} (\roizˆdon\). Late and rare adverb (from \roize“, roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. {The elements} (\ta stoicheia\). Old word (from \stoichos\ a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews:5:12; strkjv@Galatians:4:3; strkjv@5:1; strkjv@Colossians:2:8|). {Shall be dissolved} (\luthˆsetai\). Future passive of \lu“\, to loosen, singular because \stoicheia\ is neuter plural. {With fervent heat} (\kausoumena\). Present passive participle of \kauso“\, late verb (from \kausos\, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for \kausomena\ (from \kai“\, to burn). {Shall be burned up} (\katakaˆsetai\). Repeated in verse 12|. Second future passive of the compound verb \katakai“\, to burn down (up), according to A L. But Aleph B K P read \heurethˆsetai\ (future passive of \heurisk“\, to find) "shall be found." There are various other readings here. The text seems corrupt.

rwp@2Peter:3:18 @{But grow} (\auxanete de\). Present active imperative of \auxan“\, in contrast with such a fate pictured in verse 17|, "but keep on growing." {In the grace and knowledge} (\en chariti kai gn“sei\). Locative case with \en\. Grow in both. Keep it up. See on ¯1:1| for the idiomatic use of the single article (\tou\) here, "of our Lord and Saviour Jesus Christ." {To him} (\aut“i\). To Christ. {For ever} (\eis hˆmeran ai“nos\). "Unto the day of eternity." Songs:Sirach strkjv@18:9f. One of the various ways of expressing eternity by the use of \ai“n\. Songs:\eis ton ai“na\ in strkjv@John:6:5; strkjv@12:34|.

rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthˆi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en tˆi apokalupsei\ in verse 7|. {To be glorified} (\endoxasthˆnai\). First aorist passive infinitive (purpose) of \endoxaz“\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthˆnai\). First aorist passive infinitive (purpose), common verb \thaumaz“\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuthˆ to marturion hˆm“n eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en tˆi hˆmerƒi ekeinˆi\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).

rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\mˆ tache“s saleuthˆnai humas\). First aorist passive infinitive of \saleu“\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \mˆ\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mˆde throeisthai\). Old verb \throe“\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthˆnai\)" (Milligan). {Either by spirit} (\mˆte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mˆde\ Paul divides into three sources by \mˆte, mˆte, mˆte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mˆte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mˆte di' epistolˆs h“s di' hˆm“n\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\h“s hoti enestˆken hˆ hˆmera tou kuriou\). Perfect active indicative of \enistˆmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enest“ta\, the things present, and \ta mellonta\, the things future (to come). The use of \h“s hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin‚_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

rwp@2Thessalonians:3:8 @{For nought} (\d“rean\). Adverbial accusative, as a gift, gift-wise (\d“rea\, gift, from \did“mi\). Same claim made to the Corinthians (2Corinthians:11:7|), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals _gratis_, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10|). See strkjv@1Thessalonians:2:9|...travail, and night and day... (\nuktos kai hˆmeras\...by night and by day...). See strkjv@1Thessalonians:2:9| for rest of the verse in precisely the same words.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\h“i pepisteuka\). Dative case of the relative (\h“i\) with the perfect active of \pisteu“\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass“\, the very word used in strkjv@1Timothy:6:20| with \parathˆkˆn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tˆn parathˆkˆn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathˆkˆ\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinˆn tˆn hˆmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|...the Gospels. Elsewhere, the day of...(1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:4:8 @{Henceforth} (\loipon\). Accusative case, "for the rest." {There is laid up for me} (\apokeitai moi\). Present passive of \apokeimai\, old verb, to be laid away. See strkjv@Colossians:1:5| for the hope laid away. Paul's "crown of righteousness" (\ho tˆs dikaiosunˆs stephanos\, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor's crown as in strkjv@1Corinthians:9:25| which see) "is laid away" for him. {At that day} (\en ekeinˆi tˆi hˆmerƒi\)...That great and blessed day... (1:12,18|). {The righteous judge} (\ho dikaios kritˆs\). "The just judge," the umpire who makes no mistakes who judges us all (2Corinthians:5:10|). {Shall give me} (\apod“sei moi\). Future active of \apodid“mi\. "Will give back" as in strkjv@Romans:2:6| and in full. {But also to all them that have loved his appearing} (\alla pƒsin tois ˆgapˆkosin tˆn epiphaneian autou\). Dative case of the perfect active participle of \agapa“\, to love, who have loved and still love his second coming. \Epiphaneia\ here can as in strkjv@1:10| be interpreted of Christ's Incarnation.

rwp@Info_Acts @ THE AUTHOR OF THE GOSPEL ALSO The author of the Acts expressly states that he wrote "the first treatise (\ton pr“ton logon\)...to teach until which day he...(Acts:1:1f.|). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

rwp@Acts:1:1 @{The former treatise} (\ton men pr“ton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \pr“tos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mˆn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoiˆsamˆn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie“\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\h“n ˆrxato Iˆsous\). The relative is attracted from the accusative \ha\ to the genitive \h“n\ because of the antecedent \pant“n\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_...and teach after the day in...(Bernard, _Progress of Doctrine in the N.T._).

rwp@Acts:1:2 @{Until the day in which} (\achri hˆs hˆmeras\). Incorporation of the antecedent into the relative clause and the change of case \hˆi\ (locative) to \hˆs\ (genitive). {Was received up} (\anelˆmpthˆ\). First aorist passive indicative of \analamban“\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analˆmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell“\ (from \en\ and \tell“\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

rwp@Acts:2:1 @{Was now come} (\en t“i sunplˆrousthai\). Luke's favourite idiom of \en\ with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of \sun-\) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in strkjv@Luke:8:23|, about days in strkjv@Luke:9:51|...tense shows that the day had...(Exodus:7:25|)...may mean that the day of...(fifty days)...and Pentecost. Apparently this day of...(our Saturday). It was the feast of first fruits. {All together in one place} (\pantes homou epi to auto\). All together in the same place. Note \homou\ here (correct text), not \homothumadon\ as in strkjv@1:14|, and so a bit of tautology.

rwp@Acts:2:15 @{As ye suppose} (\h“s humeis hupolambanete\). Note use of \humeis\ (ye) for decided emphasis. {The third hour} (\h“ra tritˆ\)...Three o'clock in the day Jewish...(1Thessalonians:5:7|). It was a quick, common sense reply, and complete answer to their suspicion.

rwp@Acts:2:17 @{In the last days} (\en tais eschatais hˆmerais\)...days" as being "the day of...(cf. strkjv@Isaiah:2:2; strkjv@Micah:4:1|). {I will pour forth} (\ekche“\). Future active indicative of \ekche“\. This future like \edomai\ and \piomai\ is without tense sign, probably like the present in the futuristic sense (Robertson, _Grammar_, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had \ekcheus“\. This verb means to pour out. {Of my Spirit} (\apo tou pneumatos\). This use of \apo\ (of) is either because of the variety in the manifestations of the Spirit (1Corinthians:12|) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit" without the partitive idea in the LXX. {And your daughters} (\kai hai thugateres h–m“n\). Anna is called a prophetess in strkjv@Luke:2:36| and the daughters of Philip prophesy (Acts:21:9|) and verse 18| (handmaidens). See also strkjv@1Corinthians:11:5| (\prophˆtousa\). {Visions} (\horaseis\). Late word for the more common \horama\, both from \hora“\, to see. In strkjv@Revelation:4:3| it means appearance, but in strkjv@Revelation:9:17| as here an ecstatic revelation or vision. {Dream dreams} (\enupniois enupniasthˆsontai\). Shall dream with (instrumental case) dreams. First future passive of \enupniaz“\ from \enupnios\ (\en\ and \hupnos\, in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21| are) and strkjv@Jude:1:8|. {Yea and} (\kai ge\). Intensive particle \ge\ added to \kai\ (and), an emphatic addition (=Hebrew _vegam_). {Servants} (\doulous\), {handmaidens} (\doulas\). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. strkjv@1Corinthians:1:26-31|). But the word "prophesy" here is not in the LXX (or the Hebrew).

rwp@Acts:2:20 @{Shall be turned} (\metastraphˆsetai\). Second future passive of \metastreph“\, common verb, but only three times in the N.T. (Acts:2:20| from Joel; strkjv@James:4:9; strkjv@Galatians:1:7|). These are the "wonders" or portents of verse 19|. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in strkjv@Matthew:24,25|. In strkjv@Matthew:24:6,29| Jesus had spoken of wars on earth and wonders in heaven. {...that great and notable day...} (\prin elthein hˆmeran kuriou tˆn megalˆn kai epiphanˆ\). The use of \prin\ with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in strkjv@1:25|. The Day of the Lord is a definite conception without the article. {Notable} (\epiphanˆ\) is the same root as epiphany (\epiphaneia\) used of the Second Coming of Christ (2Thessalonians:2:8; strkjv@1Timothy:6:14; strkjv@2Timothy:4:1; strkjv@Titus:2:13|). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Thessalonians:5:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:10|).

rwp@Acts:2:22 @{Hear these words} (\akousate tous logous toutous\). Do it now (aorist tense)...God's work on this day in...{as ye yourselves know} (\kath“s autoi oidate\). Note \autoi\ for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.

rwp@Acts:2:35 @{Till I make} (\he“s an th“\). Second aorist active subjunctive of \tithˆmi\ with \an\ after \he“s\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphal“s oun\). Assuredly therefore, without any slip or trip (\asphalˆs\ from \a\ privative and \sphall“\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphal“s\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110|...the events of this day have...

rwp@Acts:2:47 @{Having favor} (\echontes charin\). Cf. strkjv@Luke:2:52| of the Boy Jesus. {Added} (\prosetithei\). Imperfect active, kept on adding. If the Lord only always "added" those who join our churches. Note verse 41| where same verb is used of the 3,000. {To them} (\epi to auto\). Literally, "together." Why not leave it so? "To the church" (\tˆi ekklˆsiƒi\) is not genuine. Codex Bezae has "in the church." {Those that were being saved} (\tous s“zomenous\). Present passive participle. Probably for repetition like the imperfect \prosetithei\...was a continuous revival, day by...\S“z“\ like \s“tˆria\ is used for "save" in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

rwp@Acts:5:42 @{Every day} (\pƒsan hˆmeran\)...time, all through every day.... {In the temple and at home} (\en t“i hier“i kai kat' oikon\). This was a distinct triumph to go back to the temple where they had been arrested (verse 25|) and at home or from house to house, as it probably means (cf. strkjv@2:46|)...It was a great day for...{They ceased not} (\ouk epauonto\). Imperfect middle. They kept it up. {Jesus as the Christ} (\ton Christon Iˆsoun\). Jesus is the direct object of the participles \didaskontes\ (teaching) and \euaggelizomenoi\ (preaching or evangelizing) while "the Christ" (\ton Christon\) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

rwp@Acts:6:7 @{Increased} (\ˆuxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplˆthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\t“n hier“n\)...It was a sad day for...(5:17|). {Were obedient to} (\hupˆkouon\). Imperfect active of \hupakou“\, repetition, one after another. {The faith} (\tˆi pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.

rwp@Acts:7:26 @{The day following} (\tˆi epiousˆi hˆmerƒi\)...case, "on the following day"... (from \epeimi\, to come upon, to approach, present active participle \epi“n -ousa, -on\). Common phrase in old Greek both with \hˆmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunˆllassen autous eis eirˆnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass“\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass“\. {Do ye wrong one to another} (\adikeite allˆlous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:8:1 @{Was consenting} (\ˆn suneudok“n\). Periphrastic imperfect of \suneudoke“\, a late double compound (\sun, eu, doke“\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeinˆi tˆi hˆmerƒi\)...definite day, that same day as...2:41|. {A great persecution} (\di“gmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \di“gmos\ from \di“k“\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparˆsan\). Second aorist passive indicative of \diaspeir“\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\plˆn t“n apostol“n\). Preposition \plˆn\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

rwp@Acts:9:24 @{Plot} (\epiboulˆ\). Old word for a plan (\boulˆ\) against (\epi\) one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). {They watched} (\paretˆrounto\). Imperfect middle indicative of \paratˆre“\, common verb in late Greek for watching beside (\para\) or insidiously or on the sly as in strkjv@Luke:6:7|...kept on watching by day and...2Corinthians:11:32| Paul says that the Ethnarch of Aretas "kept guard" (\ephrourei\, imperfect active of \phroure“\) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.

rwp@Acts:10:9 @{On the morrow} (\tˆi epaurion\). Locative case of article with the compound adverb (\hˆmerƒi\ day being understood)...from Joppa. The third day... (the next morrow, verse 23|)...home and the fourth day... (on the morrow again, verse 24|) they reach Caesarea. {As they} (\ekein“n\). The party of three from Caesarea. Genitive absolute with present participle \hodoiporount“n\ (journeying) and \eggizont“n\ (drew nigh). {The housetop} (\to d“ma\). Old word and in Gospels (Luke:3:19|, etc.), but only here in Acts. From \dem“\, to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

rwp@Acts:10:35 @{Acceptable to him} (\dektos aut“i\). Verbal adjective from \dechomai\. _Acceptabilis_. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39|) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

rwp@Acts:12:18 @{...soon as it was day...} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

rwp@Acts:12:21 @{Upon a set day} (\taktˆi hˆmerƒi\). Locative case and the verbal adjective of \tass“\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2)...It was the second day of..._Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthˆta basilikˆn\). First aorist middle (indirect) participle of \endun“\ or \endu“\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edˆmˆgorei\). Imperfect active of \dˆmˆgore“\, old verb from \dˆmˆgoros\ (haranguer of the people), and that from \dˆmos\ (people) and \agoreu“\, to harangue or address the people. Only here in the N.T. He kept it up.

rwp@Acts:13:40 @{Beware therefore} (\blepete oun\). The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis. {Lest there come upon you} (\mˆ epelthˆi\). Second aorist active subjunctive with the negative final conjunction \mˆ\. {In the prophets} (\en tois prophˆtais\). The quotation is from the LXX text of strkjv@Habbakkuk:1:5|. The plural here refers to the prophetic collection (Luke:24:44; strkjv@Acts:24:14|)..."The Jews of Habakkuk's day had...(Furneaux).

rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethnˆ echairon\). Present active participle of \akou“\ and imperfect active of \chair“\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi ˆsan tetagmenoi eis z“ˆn ai“nion\). Periphrastic past perfect passive indicative of \tass“\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu“\...It was a great day for...

rwp@Acts:14:20 @{Stood round about him} (\kukl“sant“n auton\). Genitive absolute with first aorist active participle of \kuklo“\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun t“i Barnabƒi\)...out on the next day... (\tˆi epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

rwp@Acts:15:28 @{To the Holy Spirit and to us} (\t“i pneumati t“i hagi“i kai hˆmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|)...waiting for a better day to...{No greater burden} (\mˆden pleon baros\). The restrictions named did constitute some burden (cf. strkjv@Matthew:20:12|), for the old word \baros\ means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.

rwp@Acts:16:11 @{Setting sail} (\anachthentes\). Same word in strkjv@13:13| which see. {We made a straight course} (\euthudromˆsamen\). First aorist active indicative of compound verb \euthudrome“\ (in Philo) from adjective \euthudromos\ (in Strabo), running a straight course (\euthus, dromos\). In the N.T. only here and strkjv@21:1|. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. {To Samothrace} (\eis Samothrƒikˆn\). A small island in the Aegean about halfway between Troas and Neapolis. {The day following} (\tˆi epiousˆi\). Locative case of time with \hˆmerƒi\ (day) to be supplied (7:26; strkjv@20:15; strkjv@21:18; strkjv@23:11|)...winds it took five days to...125 miles (20:6|). {To Neapolis} (\eis Nean Polin\). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.

rwp@Acts:17:2 @{As his custom was} (\kata to ei“thos t“i Paul“i\). The same construction in strkjv@Luke:4:16| about Jesus in Nazareth (\kata to ei“thos aut“i\) with the second perfect active participle neuter singular from \eth“\. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. {For three Sabbaths} (\epi sabbata tria\)...Sabbath was the great day. Paul...1Thessalonians:1:8|. The church consisted mainly of Gentile converts (2Thessalonians:3:4,7,8|) and seems to have been well organized (1Thessalonians:5:12|). He received help while there several times from Philippi (Phillipians:4:16|)...so worked night and day to...(1Thessalonians:2:9|). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1Thessalonians:4:13-5:5; strkjv@2Thessalonians:2:1-12|). {Reasoned} (\dielexato\). First aorist middle indicative of \dialegomai\, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. \dielegeto\ in verse 17|), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (\apo\) of his ideas.

rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban“\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|)...strange gods. But the day for...{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gn“nai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\hˆ kainˆ hautˆ didachˆ\). On the position of \hautˆ\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estˆsen hˆmeran\) First aorist active indicative of \histˆmi\...God did set the day in...{Will judge} (\mellei krinein\). Rather, is going to judge, \mell“\ and the present active infinitive of \krin“\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri h“i h“risen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \H“i\ (whom) is attracted from the accusative, object of \h“risen\ (first aorist active indicative of \horiz“\) to the case of the antecedent \andri\...proclaimed repentance, a judgment day, Jesus...{Whereof he hath given assurance} (\pistin parasch“n\). Second aorist active participle of \parech“\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith“\, to persuade. {In that he hath raised him from the dead} (\anastˆsas auton ek nekr“n\). First aorist active participle of \anistˆmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Acts:18:25 @{Had been instructed in the way of the Lord} (\ˆn katˆchˆmenos tˆn hodon tou kuriou\). Periphrastic past perfect passive of \katˆche“\, rare in the old Greek and not in the LXX from \kata\ and \ˆche“\ (\ˆch“\, sound) as in strkjv@Luke:1:4|, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with \didask“\, to teach (Robertson, _Grammar_, p. 485). Being fervent in spirit (\ze“n t“i pneumati\). Boiling (from \ze“\, to boil, old and common verb, in N.T. only here and strkjv@Romans:12:11|) like boiling water or yeast. The Latin verb _ferveo_ means to boil or ferment. Locative case after it. {Taught carefully} (\edidasken akrib“s\). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. {Only the baptism of John} (\monon to baptisma I“anou\). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; strkjv@19:4|), as Peter said (2:38|) and as the Gospels tell (Mark:1:4|, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

rwp@Acts:19:20 @{Mightily} (\kata kratos\). According to strength. Only here in N.T., common military term in Thucydides. Such proof of a change counted. {Grew and prevailed} (\ˆuxanen kai ischuen\)...strength. It was a day of...

rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hˆmerƒs t“n azum“n\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hˆmer“n pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11|...the voyage in two days. Probably...{Seven days} (\hepta hˆmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath)...mentioned on the first day of...1Corinthians:16:2|...collections stored on that day. In...1:10|...Worship on the first day of...20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\...beginning of the first day at...(Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19|...the evening following the day, not...{To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\...journey on the first day of...(our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:15 @{We came over against Chios} (\katˆntˆsamen antikrus Chiou\). Luke uses this _Koin‚_ verb several times (16:1; strkjv@18:19|), meaning to come right down in front of and the notion of \anta\ is made plainer by \antikrus\, face to face with, common "improper" preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. {The next day} (\tˆi heterƒi\). The third day in reality from Assos (the fourth from Troas), in contrast with \tˆi epiousˆi\ just before for Chios. {We touched at Samos} (\parebalomen eis Samon\). Second aorist active of \paraball“\, to throw alongside, to cross over, to put in by. Songs:Thucydides III. 32. Only here in the N.T. though in Textus Receptus in strkjv@Mark:4:30|. The word parable (\parabolˆ\) is from this verb. The Textus Receptus adds here \kai meinantes en Trogulli“i\ (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (verse 16|), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. {The day after} (\tˆi echomenˆi\). The day holding itself next to the one before. Note Luke's three terms in this verse (\tˆi epiousˆi, tˆi heterƒi, tˆi echomenˆi\). This would be the fourth from Assos. {To Miletus} (\eis Milˆton\). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus.

rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin“\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tˆn Epheson\). First aorist active infinitive of \paraple“\, old verb to sail beside, only here in the N.T. {That he might not have} (\hop“s mˆ genˆtai aut“i\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribˆsai\). First aorist active of the late compound verb \chronotribe“\ (\chronos\, time, \trib“\, to spend), only here in the N.T. The verb \trib“\, to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud“\, old verb to hasten as in strkjv@Luke:2:16; strkjv@19:56|. {If it were possible for him} (\ei dunaton eiˆ aut“i\). Condition of the fourth class (optative mode)...was only some thirty days till...{The day of Pentecost} (\tˆn hˆmeran tˆs pentˆkostˆs\)...there for the whole day. See...2:1| for this very phrase.

rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale“\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|)...with Paul the third day of...{The elders of the church} (\tous presbuterous tˆs ekklˆsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

rwp@Acts:20:18 @{Ye yourselves know} (\humeis epistasthe\). Pronoun expressed and emphatic. He appeals to their personal knowledge of his life in Ephesus. {From the first day that} (\apo pr“tˆs hˆmeras aph' hˆs\). "From first day from which." He had first "set foot" (\epebˆn\, second aorist active indicative of old verb \epibain“\, to step upon or step into) in Ephesus four years ago in the spring of 51 or 52, but had returned from Antioch that autumn. It is now spring of 54 or 55 so that his actual ministry in Ephesus was about two and a half years, roughly three years (verse 31|).

rwp@Acts:20:26 @{I testify} (\marturomai\). Elsewhere in the N.T. only in Paul's Epistles (Galatians:5:3; strkjv@Ephesians:4:17; strkjv@1Thessalonians:2:12|). It means "I call to witness" while \marture“\ means "I bear witness." {This day} (\en tˆi sˆmeron hˆmerƒi\)...today day, the last day with...{I am pure from the blood of all men} (\katharos eimi apo tou haimatos pant“n\). Paul was sensitive on this point as in Corinth (Acts:18:6|). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of \apo\ with the ablative rather than the mere ablative after \katharos\.

rwp@Acts:20:31 @{Wherefore watch ye} (\dio grˆgoreite\). Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it (\dio\) because of which thing. The very command of Jesus concerning the perils before his return as in strkjv@Mark:13:35| (\grˆgoreite\), the very form (late present imperative from the second perfect \egrˆgora\ of \egeir“\, to arouse). Stay awake. {I ceased not to admonish} (\ouk epausamˆn nouthet“n\)...cease admonishing, night and day... (\nukta kai hˆmeran\, accusative of extent of time, for three years \trietian\, accusative of extent of time also). \Nouthet“n\ is from \nouthete“\, to put sense into one. Songs:Paul kept it up with tears (verse 19|) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu“\, old verb to accomplish (\anu“\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katˆntˆsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|...stay was short, one day... (\hˆmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophˆteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|)...the events on the day of...(Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:21:18 @{The day following} (\tˆi epiousˆi\). As in strkjv@20:15| which see. {Went in} (\eisˆiei\). 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 hˆmin pros Iak“bon\). 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:21:19 @{He rehearsed} (\exˆgeito\). Imperfect middle of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exˆgeito\ as Demosthenes does, though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\h“n\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \tout“n\. {God had wrought} (\epoiˆsen ho theos\)...by his friends the day before...(verse 17|)...coldly received on this day in...(Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

rwp@Acts:21:26 @{Took the men} (\paralab“n tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\tˆi echomenˆi\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz“\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisˆiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell“n\)...To the priests what day he...11:17| (quotation from the LXX)...expired on the same day... (Rackham). {Until the offering was offered for every one of them} (\he“s hou prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\). This use of \he“s hou\ (like \he“s\, alone) with the first aorist passive indicative \prosˆnechthˆ\ of \prospher“\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.)...into the temple one day for...1Corinthians:9:20|...came on the last day of...

rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\ˆsan proe“rakotes\). Periphrastic past perfect of \proora“\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e“-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en tˆi polei sun aut“i\). The Jews from Asia (Ephesus)...well as Paul. One day they...(\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz“\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisˆgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

rwp@Acts:22:6 @{And it came to pass} (\egeneto de\). Rather than the common \kai egeneto\ and with the infinitive (\periastrapsai\), one of the three constructions with \kai (de) egeneto\ by Luke (Robertson, _Grammar_, pp. 1042f.), followed by \kai\, by finite verb, by subject infinitive as here. {As I made my journey} (\moi poreuomen“i\). To me (dative after \egeneto\, happened to me) journeying (participle agreeing with \moi\). See this same idiom in verse 17|. Luke uses \egeneto de\ seventeen times in the gospel and twenty-one in the Acts. {Unto Damascus} (\tˆi Damask“i\). Dative after \eggizonti\ (drawing nigh to). {About noon} (\peri mesˆmbrian\). Mid (\mesos\) day (\hˆmera\), old word, in the N.T. only here and strkjv@8:26| which see where it may mean "toward the south." An item not in ch. 9. {Shone round about me} (\periastrapsai peri eme\). First aorist active infinitive of \periastrapt“\, to flash around, in LXX and late Greek, in the N.T. only here and strkjv@9:3| which see. Note repetition of \peri\. {A great light} (\ph“s hikanon\). Luke's favourite word \hikanon\ (considerable). Accusative of general reference with the infinitive.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai t“i the“i\). Perfect middle indicative of \politeu“\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\the“i\) is the dative of personal interest. As God looked at it and in his relation to God. {...good conscience unto this day...} (\pasˆi suneidˆsei agathˆi achri tautˆs tˆs hˆmeras\)...of his speech the day before,...(1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidˆsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponˆrƒs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \gin“sk“\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21|...his speech of the day before...-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg“ Pharisaios eimi huios Pharisai“n\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastase“s nekr“n krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:25:1 @{Having come into the province} (\epibas tˆi eparcheiƒi\). Second aorist active participle of \epibain“\, to set foot upon. Literally, "Having set foot upon his province." \Eparcheia\ is a late word for province, in N.T. only here and strkjv@23:34|. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a _propraetor_ (\legatus Caesaris\) while Judea was under a _procurator_ (\epitropos\). {After three days} (\meta treis hˆmeras\). Songs:in strkjv@Acts:28:17|...third day, with a day of...= "on the third day." Songs:by common usage then and now.

rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos ˆdˆ episphalous\). Genitive absolute, "and the voyage being already (\ˆdˆ\=Latin _jam_) dangerous" (old word from \epi\ and \sphall“\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tˆn nˆsteian ˆdˆ parelˆluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nˆsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parˆinˆi ho Paulos\). Imperfect active of \paraine“\, old word to exhort from \para\ and \aine“\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\the“r“\). Old word from \the“ros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubre“s\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zˆmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher“\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai t“n psuch“n\). Common use of \psuchˆ\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.

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

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

rwp@Acts:27:33 @{While the day was coming on} (\achri hou hˆmera ˆmellen ginesthai\). More likely here \achri hou\ (for \achri toutou h“i\) with the imperfect \ˆmellen\...meaning, "until which time day was...(\ginesthai\, present middle infinitive, linear action)." That is Paul kept on exhorting or beseeching (\parekalei\, imperfect active) them until dawn began to come on (cf. verse 39| when day came). In strkjv@Hebrews:3:13| \achri hou\ with the present indicative has to mean "so long as" or while, but that is not true here (Robertson, _Grammar_, p. 975). See on ¯Acts:2:46| for the same phrase for partaking food (\metalamban“ trophˆs\, genitive case) as also in strkjv@27:34|...day really came. "Fourteenth day" repeated...(verse 27|), only here in the accusative of duration of time (\hˆmeran\). It is not clear whether the "waiting" (\prosdok“ntes\, present active participle predicate nominative complementary participle after \diateleite\, Robertson, _Grammar_, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (\asitos diatele“\). {Having taken nothing} (\mˆthen proslabomenoi\). Second aorist middle participle of \proslamban“\ with the accusative \mˆthen\ rather than the more usual \mˆden\. Probably Paul means that they had taken no regular meals, only bits of food now and then.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire“\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome“\, strkjv@16:11|). {Rhegium} (\Rhˆgion\) is from \rhˆgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\)...predicate adjective, "We second day men"...24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@Acts:28:16 @{Paul was suffered to abide by himself} (\epetrapˆ t“i Paul“i menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun t“i phulassonti auton strati“tˆi\)...to his right hand day and...

rwp@Acts:28:23 @{Appointed} (\taxamenoi\). First aorist middle participle of \tass“\. Formal arrangement as in strkjv@Matthew:28:16| when Jesus appointed the mountain for his meeting in Galilee. {In great number} (\pleiones\). Comparative of \polus\, "more than a few." {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, as in strkjv@11:4; strkjv@18:26|...care and spent all day at...(\apo pr“i he“s hesperas\). In N.T. only here, strkjv@4:3| and strkjv@Luke:24:29|, though common word. {Persuading them concerning Jesus} (\peith“n autous peri tou Iˆsou\). Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (verse 20|). It was Paul's great opportunity. Songs:he appealed both to Moses and to the prophets for proof as it was his custom to do.

rwp@Acts:28:25 @{When they agreed not} (\asumph“noi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, ph“nˆ\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhˆma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kal“s\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras hum“n\). Songs:Aleph A B instead of \hˆm“n\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).

rwp@Info_Colossians @ PURPOSE OF THE EPISTLE Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics (\hoi gn“stikoi\, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from \doke“\, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in strkjv@Phillipians:2:5-11|. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity)...expressly for our own day when..._The Mystery-Religions and Christianity_, Glover's _The Conflict of Religion in the Early Roman Empire_, Kennedy's St. _Paul and the Mystery-Religions_, Lightfoot's _Commentary on Colossians_.

rwp@Colossians:1:28 @{Whom} (\hon\). That is, "Christ in you, the hope of glory." {We proclaim} (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell“\) throughout (\kata\), to proclaim far and wide (Acts:13:5|). {Admonishing} (\nouthetountes\). Old verb from \nouthetˆs\, admonisher (from \nous, tithˆmi\). See already strkjv@Acts:20:31; strkjv@1Thessalonians:5:12,14; strkjv@2Thessalonians:3:15|, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" {Every man} (\panta anthr“pon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). {That we may present} (\hina parastˆs“men\). Final use of \hina\ and first aorist active subjunctive of \paristˆmi\, for which see strkjv@1:22|, the final presentation to Christ. {Perfect} (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Hebrews:5:14|), mature and ripened Christians (4:22|), the full-grown man in Christ (Ephesians:4:13|). The relatively perfect (Phillipians:3:15|) will on that day of the presentation be fully developed as here (Colossians:4:12; strkjv@Ephesians:4:13|). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\mˆ lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en h“i\). Not "in which." {Ye were sealed} (\esphragisthˆte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutr“se“s\, the day when final redemption is realized.

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. Idolatry (\eid“latreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zˆlos\ or \zˆloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\k“moi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:4:4 @{Somewhere on this wise} (\pou hout“s\). See strkjv@2:6| for \pou tis\ for a like indefinite allusion to an Old Testament quotation. Here it is strkjv@Genesis:2:2| (cf. strkjv@Exodus:20:11; strkjv@31:17|). Moffatt notes that Philo quotes strkjv@Genesis:2:2| with the same "literary mannerism." {Rested} (\katepausen\). First aorist active indicative of \katapau“\, intransitive here, but transitive in verse 8|. It is not, of course, absolute rest from all creative activity as Jesus shows in strkjv@John:5:17|. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).

rwp@Hebrews:8:9 @{In the day that I took them} (\en hˆmerƒi epilabomenou mou\). Genitive absolute (\mou\ and second aorist middle participle of \epilamban“\), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after \hˆmerƒi\ in place of \en hˆi epelabomen\, occurring also in Barn. strkjv@2:28. {By the hand} (\tˆs cheiros\). Technical use of the genitive of the part affected. {To lead them forth} (\exagagein autous\). Second aorist active infinitive of \exag“\ to denote purpose. {For they continued not} (\hoti autoi ouk enemeinan\). First aorist active indicative of \emmen“\, old verb to remain in (Acts:14:22|). The Israelites broke the covenant. Then God annulled it. {I regarded not} (\ˆmelˆsa\). "I neglected" as in strkjv@2:3|. The covenant was void when they broke it.

rwp@Hebrews:9:21 @{In like manner with the blood} (\t“i haimati homoi“s\). Instrumental case of \haima\ (blood). But the use of the article does not necessarily refer to the blood mentioned in verse 19|. In strkjv@Exodus:40:9| Moses sprinkled the tabernacle with oil. It had not been erected at the time of strkjv@Exodus:24:5f|. Josephus (_Ant_. III. 8, 6)...cleansing rites on the day of...

rwp@Hebrews:10:25 @{Not forsaking} (\mˆ egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tˆn episunag“gˆn heaut“n\). Late double compound from \episunag“\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kath“s ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosout“i mallon hos“i\). Instrumental case of measure or degree, "by so much the more as," both with \tosout“i\ and \hos“i\. {The day drawing nigh} (\eggizousan tˆn hˆmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\mˆ komisamenoi tas epaggelias\). First aorist middle participle of \komiz“\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|)...rejoiced to see Christ's day in...(John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidˆmoi\). Late double compound (\para, epi, dˆmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@James:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|)...all unconscious of "the day of...(\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|...last passover meal a day ahead...1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_.

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain“\, old verb from \pha“\, to shine (\phaos, ph“s\). "The light keeps on giving light." {In the darkness} (\en tˆi skotiƒi\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \ph“s\ (\ph“tiz“, phain“\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban“\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina mˆ skotia humas katalabˆi\)...metaphor of night following day and...1Thessalonians:5:4| the same idiom (\hina katalabˆi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous hˆ skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plˆr“matos\). The only instance of \plˆr“ma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hˆmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban“\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin‚_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2|...grace for the new day and...

rwp@John:1:29 @{On the morrow} (\tˆi epaurion\). Locative case with \hˆmˆrƒi\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Iˆsoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho air“n tˆn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air“\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:1:35 @{Again on the morrow} (\tˆi epaurion palin\). Third day since verse 19|. {Was standing} (\histˆkei\). Past perfect of \histˆmi\, intransitive, and used as imperfect in sense. See same form in strkjv@7:37|. {Two} (\duo\). One was Andrew (verse 40|), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

rwp@John:1:39 @{Come and ye shall see} (\erchesthe kai opsesthe\). Polite invitation and definite promise (future middle indicative \opsesthe\ from \hora“\, correct text, not imperative \idete\). {Where he abode} (\pou menei\). Indirect question preserving the present active indicative after secondary tense (\eidan\, saw) according to regular Greek idiom. Same verb \men“\ as in 38|. {With him} (\par' aut“i\). "By his side," "beside him." {That day} (\tˆn hˆmeran ekeinˆn\)...time, all during that day.... {About the tenth hour} (\h“ra h“s dekatˆ\). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See strkjv@20:19| "evening on that day," clearly Roman time. Thus also strkjv@John:19:14| (sixth hour, morning) and strkjv@Mark:15:25| (third hour, nine A.M.)...suit. To his latest day John...

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_...Wednesday afternoon the fourth day of...(usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:2:14 @{Those that sold} (\tous p“lountas\). Present active articular participle of \p“le“\, to sell. They were in the Court of the Gentiles within the temple precinct (\en t“i hier“i\), but not in the \naos\ or temple proper. The sacrifices required animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and "changers of money" (\kermatistas\, from \kermatiz“\, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mark:11:15-17; strkjv@Matthew:21:12f.; strkjv@Luke:10:45f.|)...a similar incident the day after...

rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalˆm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en tˆi heortˆi\)...bread followed for seven days right...(one day strictly), though \to pascha\...for the whole eight days.... {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu“\. {Beholding his signs} (\the“rountes autou ta sˆmeia\). Present active participle (causal use) of \the“re“\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

rwp@John:6:30 @{For a sign} (\sˆmeion\). Predicate accusative, as a sign, with \ti\ (what)...the sign of the day before...(verse 26|). {That we may see, and believe thee} (\hina id“men kai pisteus“men\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora“\ and the first aorist (ingressive) active subjunctive of \pisteu“\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazˆi;\)...the miracle of the day before,...

rwp@John:6:39 @{That of all that which} (\hina pƒn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pƒn\ left as _nominativus pendens_. {I should lose nothing} (\mˆ apoles“ ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles“\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anastˆs“\ (from \anistˆmi\), "I shall raise up." {At the last day} (\tˆi eschatˆi hemerƒi\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37|...it is the last day of...11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.

rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup“ parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \h“ra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\...feast, but the precise day was...

rwp@John:7:14 @{But when it was now in the midst of the feast} (\ˆdˆ de tˆs heortˆs mesousˆs\). Literally, "But feast being already midway." Genitive absolute, present active participle, of \meso“\, old verb from \mesos\...tabernacles was originally seven days, but...(verse 37; strkjv@Leviticus:23:36|) was added, making eight in all. {And taught} (\kai edidasken\). Imperfect active of \didask“\, probably inchoative, "began to teach." He went up (\anebˆ\, effective aorist, arrived). The leaders had asked (verse 11|) where Jesus was. There he was now before their very eyes.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|)...Canaan, hence "the great day of...(\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\...of the seven preceding days water...12:3|...rite on this one day of...(Westcott).

rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pr“i\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\)...the eighth and last day of...{And all the people came unto him} (\kai pƒs ho laos ˆrcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask“\. He took his seat (\kathisas\, ingressive active participle of \kathiz“\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.

rwp@John:8:12 @{Again therefore} (\palin oun\). This language fits in better with strkjv@7:52| than with strkjv@8:11|...temple on the following day.... {Unto them} (\autois\). The Pharisees and crowds in the temple after the feast was past. {I am the light of the world} (\eg“ eimi to ph“s tou kosmou\). Jesus had called his followers "the light of the world" (Matthew:5:14|), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; strkjv@3:19|). The Psalmist calls God his Light (27:1|). Songs:Isaiah:60:19|...Jesus was on this day... (8:20|)...pillar of cloud by day and...(repeated in strkjv@9:5|) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. {Shall have the light of life} (\hexei to ph“s tˆs z“ˆs\). The light which springs from and issues in life (Westcott). Cf. strkjv@6:33,51| about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

rwp@John:8:21 @{Again} (\palin\). Probably \palin\ (again) in verse 12|...over since the last day is...7:37|...move on to another day still...12|. {And ye shall seek me} (\kai zˆtˆsete me\). As in strkjv@7:34|, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (1:11|). {And ye shall die in your sin} (\kai en tˆi hamartiƒi hum“n apothaneisthe\). Future middle indicative of \apothnˆsk“\ which is the emphatic word here (cf. strkjv@Ezekiel:3:18; strkjv@18:18; strkjv@Proverbs:24:9|). Note singular \hamartiƒi\ (sin) here, but plural \hamartiais\ (sins) when the phrase is repeated in verse 24| (sin in its essence, sin in its acts). {Ye cannot come} (\humeis ou dunasthe elthein\). Precise language of strkjv@7:34| to the Jews and to the apostles in strkjv@13:33|.

rwp@John:9:1 @{As he passed by} (\parag“n\). Present active participle of \parag“\, old verb to go along, by, or past (Matthew:20:30|). Only example in this Gospel, but in strkjv@1John:2:8,17|. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22|). {From his birth} (\ek genetˆs\). Ablative case with \ek\ of old word from \gen“, ginomai\. Here alone in N.T., but the phrase \tuphlos ek genetˆs\ is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5|).

rwp@John:11:9 @{In the day} (\tˆs hˆmeras\)...of time, within the day, the...-hour day in contrast with night. The words of Jesus here illustrate what he had said in strkjv@9:4|. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his "hour" which has not yet come. Jesus has courage to face his enemies again to do the Father's will about Lazarus. {...man walk in the day...} (\ean tis peripatˆi en tˆi hˆmerƒi\). Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See strkjv@8:12| for the contrast between walking in the light and in the dark. {He stumbleth not} (\ou proskoptei\). He does not cut (or bump) against this or that obstacle, for he can see. \Kopt“\ is to cut and pros, against.

rwp@John:11:17 @{Found} (\heuren\). Second aorist active indicative of \heurisk“\. {...in the tomb four days... already} (\auton tessaras ˆdˆ hˆmeras echonta\). Literally, "him (accusative object of \heuren\) having already four days in the tomb." See strkjv@5:5| for the same idiom (\etˆ ech“n\) for expression of time (having 38 years)...took place on the day of...(Acts:6:6,10|).

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air“\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\ˆdˆ ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {...hath been dead four days...} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_)...but on the fourth day leaves...22-27|.

rwp@John:12:5 @{Sold} (\eprathˆ\). First aorist passive indicative of \piprask“\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosi“n dˆnari“n\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edothˆ pt“chois\). First aorist passive indicative of \did“mi\ with dative case \pt“chois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:12:7 @{...keep it against the day of...} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, 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|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (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:12:41 @{Because he saw his glory} (\hoti eiden tˆn doxan autou\). Correct reading here \hoti\ (because), not \hote\ (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke (\elalˆsen\)...that Abraham saw his day... (8:56|). Cf. strkjv@Hebrews:11:13|.

rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz“\, to cry aloud, and second aorist active of defective verb \er“\, to say. This is probably a summary of what Jesus had already said as in verse 36|...account of the last day in...(Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.

rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke“\. Mere inference in their ignorance. {The bag} (\to gl“ssokomon\). See on ¯12:6| for this word. {What things we have need of} (\h“n chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tˆn heortˆn\)...meal and lasting eight days. If...-...no hurry for next day would...{Or that he should give something to the poor} (\ˆ tois pt“chois hina ti d“i\). Another alternative in their speculation on the point. Note prolepsis of \tois pt“chois\ (dative case) before \hina d“i\ (final clause with \hina\ and second aorist active subjunctive of \did“mi\).

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag“\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to prait“rion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pr“i\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (...condemnation on the same day of...). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina mˆ mianth“sin\). Purpose clause with \hina mˆ\ and first aorist passive subjunctive of \miain“\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phag“sin to pascha\). Second aorist active subjunctive of the defective verb \esthi“\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22|...eat the festival seven days" when...\pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

rwp@John:19:14 @{The Preparation of the passover} (\paraskeuˆ tou pascha\)...passover week, the preparation day before...(or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeuˆ\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\h“s hektˆ\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate 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 hum“n\). \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:19:31 @{The Preparation} (\paraskeuˆ\). Friday. See verse 14|. {Might not remain} (\mˆ meinˆi\). Negative final clause with \hina mˆ\ and first aorist active (constative) subjunctive of \men“\. {A high day} (\megalˆ\)...synchronized with the first day of...(Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateag“sin auton ta skelˆ\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skelˆ\). Old word, here only in N.T. {Might be taken away} (\arth“sin\). First aorist passive subjunctive of \air“\ with \hina\ also.

rwp@John:20:1 @{Now on the first day of the week} (\tˆi de miƒi t“n sabbat“n\). Locative case of time when. Both Mark (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \tˆi miƒi\, instead of the usual ordinal \tˆi pr“tˆi\ (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 \t“n sabbat“n\ 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 hˆ Magdalˆnˆ erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ousˆs\). 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} (\ˆrmenon\). Perfect passive participle of \air“\, predicate accusative in apposition with \ton lithon\.

rwp@John:20:19 @{...was evening on that day...} (\ousˆs oun opsias tˆi hˆmerƒi ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \h“ra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hˆmerƒi\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \tˆi miƒi sabbat“n\ (see strkjv@20:1| for this use of \miƒi\ like \pr“tˆi\)...for here evening follows day instead...{When the doors were shut} (\t“n thur“n kekleismen“n\). Genitive absolute again with perfect passive participle of \klei“\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\estˆ eis to meson\). Second aorist (ingressive) active (intransitive) of \histˆmi\, "stepped into the midst." {Peace be unto you} (\Eirˆnˆ humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@John:20:26 @{After eight days} (\meth' hˆmeras okt“\)...just like "after three days" and...{Within} (\es“\). Apparently in the same room as before. {Cometh} (\erchetai\). Vivid dramatic present. The other items precisely as in verse 19| save Thomas was with them.

rwp@John:21:4 @{When day was now breaking} (\pr“ias ˆdˆ ginomenˆs\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomenˆs\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.)...it took a whole day to...(Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

rwp@Luke:2:46 @{After three days} (\meta hˆmeras treis\)...and on the third day finding...{In the temple} (\en t“i hier“i\). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest. {Both hearing them and asking them questions} (\kai akouonta aut“n kai eper“t“nta autous\). Paul sat at the feet of Gamaliel (Acts:22:3|). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

rwp@Luke:3:15 @{Were in expectation} (\prosdok“ntos\). Genitive absolute of this striking verb already seen in strkjv@1:21|. {Reasoned} (\dialogizomen“n\). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering. {Whether haply he were the Christ} (\mˆpote autos eiˆ ho Christos\). Optative \eiˆ\ in indirect question changed from the indicative in the direct (Robertson, _Grammar_, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself (\autos\)...The Sanhedrin will one day send...(John:1:19|).

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@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 ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). 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 synagogue for that day may...{To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, 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:4:17 @{Was delivered} (\epedothˆ\). First aorist passive indicative of \epidid“mi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\hupˆretˆs\, under rower)...to read. On sabbath days some..._Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophˆtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig“\, common verb) is probably genuine. \Anaptuss“\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side)...fixed lesson for the day or...(Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou ˆn gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:4:19 @{The acceptable year of the Lord} (\eniauton Kuriou dekton\)...say. On the first day of...(Leviticus:25:8-17|). This great passage justly pictures Christ's conception of his mission and message.

rwp@Luke:5:10 @{Thou shalt catch men} (\esˆi z“gr“n\). Periphrastic future indicative, emphasizing the linear idea. The old verb \Z“gre“\...happen before that great day. But...

rwp@Luke:6:4 @{Did take} (\lab“n\). 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|...following: "On the same day beholding...

rwp@Luke:6:9 @{I ask you} (\eper“t“ humƒs\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchˆn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ˆ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).

rwp@Luke:6:13 @{When it was day} (\hote egeneto hˆmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' aut“n d“deka\). 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 (\proseph“nˆsen\), 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 \exelexamˆn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous “nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke: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:10:30 @{Made answer} (\hupolab“n\). Second aorist active participle of \hupolamban“\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\lˆistais periepesen\). Second aorist ingressive active indicative of \peripipt“\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around)...common experience to this day on...{Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plˆgas epithentes\). Second aorist active participle of \epitithˆmi\, a common verb. Literally, "placing strokes or blows" (\plˆgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hˆmithanˆ\). Late word from \hˆmi\, half, and \thnˆsk“\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:13:33 @{The day following} (\tˆi echomenˆi\). See strkjv@Acts:20:15|...same as the third day in...32|. A proverb. {It cannot be} (\ouk endechetai\). It is not accepted, it is inadmissible. A severely ironical indictment of Jerusalem. The shadow of the Cross reaches Perea where Jesus now is as he starts toward Jerusalem.

rwp@Luke:17:4 @{Seven times in a day} (\heptakis tˆs hˆmeras\)...Seven times within the day. On...(Matthew:18:21|) brought Christ's answer "seventy times seven" (verse 22|)...Seven times during the day would...

rwp@Luke:18:33 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). The day the third. In strkjv@Matthew:20:19|...it is "the third day" while...10:34| "after three days" occurs in the same sense, which see.

rwp@Luke:20:1 @{On one of the days} (\en miƒi t“n hˆmer“n\)...It was the last day of...(Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestˆsan\). Second aorist active indicative, ingressive aorist of \ephistˆmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.

rwp@Luke:22:7 @{The day of unleavened bread came} (\ˆlthen hˆ hˆmera t“n azum“n\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|)...The controversy about the day when...(Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).

rwp@Luke:22:53 @{But this is your hour} (\all' hautˆ estin hum“n hˆ h“ra\). Songs:Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" (\hˆ exousia tou skotous\)...its turn. A better day will...

rwp@Luke:23:31 @{In the green tree} (\en hugr“i xul“i\). Green wood is hard to burn and so is used for the innocent. {In the dry} (\en t“i xˆr“i\)...to Jerusalem when its day of...{What shall be done} (\ti genˆtai\). Deliberative subjunctive.

rwp@Luke:23:35 @{The people stood beholding} (\histˆkei\). Past perfect active of \histˆmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktˆrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\)...rulers were having their day at...

rwp@Luke:23:54 @{The day of the Preparation} (\hˆmera paraskeuˆs\)...Jewish phrase for the day before...¯Matthew:27:62|. {Drew on} (\epeph“sken\). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.

rwp@Luke:24:6 @{He is not here, but is risen} (\ouk estin h“de, alla ˆgerthˆ\). Another Western non-interpolation according to Westcott and Hort. The words are genuine at any rate in strkjv@Mark:16:6; strkjv@Matthew:28:7|. {The third day rise again} (\tˆi tritˆi hˆmerƒi anastˆnai\). See strkjv@9:22; strkjv@18:32,33| where Jesus plainly foretold this fact. And yet they had forgotten it, for it ran counter to all their ideas and hopes.

rwp@Luke:24:29 @{Constrained} (\parebiasanto\). Strong verb \parabiazomai\, to compel by use of force (Polybius and LXX). In the N.T. only here and strkjv@Acts:16:15|. It was here compulsion of courteous words. {Is far spent} (\kekliken\). Perfect active indicative of \klin“\. The day "has turned" toward setting.

rwp@Mark:2:10 @{That ye may know} (\hina eidˆte\). The scribes could have said either of the alternatives in verse 9| with equal futility. Jesus could say either with equal effectiveness. In fact Jesus chose the harder first, the forgiveness which they could not see. Songs:he now performs the miracle of healing which all could see, that all could know that (the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power (\exousian\)...without waiting for the day of...{He saith to the sick of the palsy} (\legei\). This remarkable parenthesis in the middle of the sentence occurs also in strkjv@Matthew:9:6| and strkjv@Luke:5:24|, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

rwp@Mark:3:2 @{They watched} (\paretˆroun\). Imperfect tense, were watching on the side (or sly). Luke uses the middle voice, \paretˆrounto\...It was the sabbath day and...{That they might accuse him} (\hina katˆgorˆs“sin autou\). Songs:Matthew:12:10|. Luke has it "that they might find how to accuse him" (\hina heur“sin katˆgorein autou\). They were determined to accuse him. The sabbath controversy offered the best opening. Songs:here they are ready for business.

rwp@Mark:3:6 @{And straightway with the Herodians took council} (\euthus meta t“n Hˆr“idian“n\). The Pharisees could stand no more. Songs:out they stalked at once in a rage of madness (Luke:6:11|) and outside of the synagogue took counsel (\sumboulion epoiˆsan\) or gave counsel (\sumboulion edidoun\, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem)...Herodians, on the sabbath day still...(\hop“s auton apoles“sin\), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in strkjv@Mark:8:15; strkjv@12:13; strkjv@Matthew:22:16|.

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

rwp@Mark: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) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@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|)...many parables on this day and...{Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:13 @{Know ye not this parable?} (\ouk oidate tˆn parabolˆn tauten;\)...the others on this day and...

rwp@Mark:4:27 @{Should sleep and rise} (\katheudˆi kai egeirˆtai\). Present subjunctive for continued action. Songs:also {spring up and grow} (\blastƒi kai mˆkunˆtai\)...all night and all day... (\nukta kai hˆmeran\, accusative of time). {He knoweth not how} (\h“s ouk oiden autos\). Note position of \h“s\ (beginning) and \autos\ (end) of clause: {How knows not he}. The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature's secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable given only by Mark. "When man has done his part, the actual process of growth is beyond his reach or comprehension" (Swete).

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megalˆ anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \katebˆ\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\...storms continue to this day on...(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" (\h“ste ˆdˆ gemizesthai to ploion\). Graphic description of the plight of the disciples.

rwp@Mark:5:5 @{He was crying out, and cutting himself with stones} (\ˆn kraz“n kai katakopt“n heauton lithois\)...by Mark. Night and day his...(cf. strkjv@1:26; strkjv@3:11; strkjv@9:26|). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to _cut down_ (perfective use of \kata-\). We say _cut up_...wild frenzy night and day in...\ˆn\ and the participles.

rwp@Mark:6:21 @{When a convenient day was come} (\genomenˆs hˆmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time)...for the purpose, the day for...¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoiˆsen\). Banquet. {To his lords} (\tois megistƒsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois pr“tois tˆs Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Mark:6:26 @{He would not reject her} (\ouk ˆthelˆsen athetˆsai autˆn\)...Like many since his day the...

rwp@Mark:6:35 @{When the day was now far spent} (\ˆdˆ h“ras pollˆs genomenˆs\). Genitive absolute. \H“ra\ used here for day-time (so strkjv@Matthew:14:15|) as in Polybius and late Greek. {Much day-time already gone}. strkjv@Luke:9:12| has it began to {incline} (\klinein\) or wear away. It was after 3 P.M., the first evening. Note second evening or sunset in strkjv@Mark:6:47; strkjv@Matthew:14:23; strkjv@John:6:16|. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See on ¯Matthew:14:15|.

rwp@Mark:8:31 @{He began to teach them} (\ˆrxato 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)...resurrection on the third day is...{After three days} (\meta treis hˆmeras\). strkjv@Matthew:16:21| has "the third day" (\tˆi tritˆi hˆmerƒi\) in the locative case of point of time (so also strkjv@Luke:9:22|)...day," but the fourth day is...

rwp@Mark:9:1 @{Till they see the kingdom of God come with power} (\he“s an id“sin tˆn basileian tou theou elˆluthuian 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 strkjv@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" (\elˆluthuian\, perfect active participle, already come) and adds "with power." Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in strkjv@Mark:8:38; strkjv@9:1|.

rwp@Mark:10:28 @{Peter began to say} (\ˆrxato legein ho Petros\). It was hard for Peter to hold in till now. strkjv@Matthew:19:27|...four of them that day by...(Mark:1:20; strkjv@Matthew:4:22; strkjv@Luke:5:11|). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler.

rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\). Another Markan detail in this aorist middle participle. Mark does not give what strkjv@Luke: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 ˆdˆ ousˆs tˆs h“rƒs\)...already late. What a day it...

rwp@Mark:11:12 @{On the morrow} (\tˆi epaurion\). strkjv@Matthew:21:18| has "early" (\pr“i\)...our Sunday, the first day of...

rwp@Mark:13:24 @{The sun shall be darkened} (\ho helios skotisthˆsetai\). Future passive indicative. These figures come from the prophets (Isaiah:13:9f.; strkjv@Ezekiel:32:7f.; strkjv@Joel:2:1f.,10f.; strkjv@Amos:8:9; strkjv@Zephaniah:1:14-16; strkjv@Zechariah:12:12|). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in strkjv@Acts:2:15-21|...the events on the day of...¯Matthew:24:29-31| for details of verses 24-27|.

rwp@Mark:14:18 @{As they sat} (\anakeimen“n aut“n\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthi“n met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.

rwp@Mark:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\)...plural for preparations the day before...26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

rwp@Mark:15:42 @{The preparation} (\paraskeuˆ\)...term as meaning "the day before...(\prosabbaton\), that is our Friday, which began at sunset. See discussion on ¯Matthew:27:57|. The Jews had already taken steps to get the bodies removed (John:19:31|).

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\ˆgorasan ar“mata\)...Nicodemus did on the day of...(John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleips“sin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1|..."late on the sabbath day" and...(Luke:23:56|). Now they secured a fresh supply.

rwp@Mark:16:2 @{When the sun was risen} (\anateilantos tou hˆliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pr“i\)...was on the first day of...(our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|)...our Sunday, the first day of...-...be "on the fourth day." See..._Harmony of the Gospels_, pp. 289-91.

rwp@Mark:16:7 @{And Peter} (\kai t“i Petr“i\)...Christ. Later in the day Jesus...(Luke:24:34; strkjv@1Corinthians:15:5|). See on ¯Matthew:28:7| for discussion of promised meeting in Galilee.

rwp@Mark:16:9 @{...early on the first day of...} (\anastas pr“i pr“tˆi sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephanˆ\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \pr“tˆ\ in strkjv@14:12| and the plural \sabbat“n\ in verse 2|, though the singular here. {First} (\pr“ton\). Definite statement that Jesus {appeared} (\ephanˆ\) to Mary Magdalene first of all. The verb \ephanˆ\ (second aorist passive of \phain“\) is here alone of the Risen Christ (cf. \Eleias ephanˆ\, strkjv@Luke:9:8|), the usual verb being \“phthˆ\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hˆs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblˆkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Mark:16:12 @{After these things} (\meta tauta\)...was on the same day... (Luke:24:13|). {In another form} (\en heterƒi morphˆi\). It was not a \metamorph“sis\ or transfiguration like that described in strkjv@9:2|. Luke explains that their eyes were holden so that they could not recognize Jesus (Luke:24:16|). This matchless story appears in full in strkjv@Luke:24:13-32|.

rwp@Matthew:1:23 @{They shall call} (\kalesousin\). Men, people, will call his name Immanuel, God with us. "The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious" (Bruce). But surely the language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew's explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God's help, Jesus=...is thus seen. One day Jesus...(John:14:9|).

rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hˆmerais paraginetai I“anˆs ho Baptistˆs\). Here the synoptic narrative begins with the baptism of John (Mt. strkjv@3:1; strkjv@Mark:1:2; strkjv@Luke:3:1|) as given by Peter in strkjv@Acts:1:22|...of John, unto the day that...(cf. also strkjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb (\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

rwp@Matthew:3:2 @{For the kingdom of heaven is at hand} (\ˆggiken gar hˆ Basileia t“n ouran“n\). Note the position of the verb and the present perfect tense. It was a startling word that John thundered over the hills and it re-...the rabbis of his day. He...

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hˆm“n ton epiousion\). This adjective "daily" (\epiousion\)...after "Give us this day"... (\dos hˆmŒn sˆmeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \“n\ (\ousa\). It clearly comes from \epi\ and \i“n\ (\epi\ and \eimi\) like \tˆi epiousˆi\ (...coming day," "the next day,"... strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousˆi\) in strkjv@Acts:16:12|...needs of the next day as...

rwp@Matthew:8:16 @{When even was come} (\opsias genomenˆs\)...close of the Sabbath day... (Mark:1:21|). Then the crowds came as Jesus stood in the door of Peter's house (Mark:1:33; strkjv@Matthew:8:14|) as all the city gathered there with the sick, "all those who had it bad" (see on ¯Matthew:4:24|) and he healed them "with a word" (\log“i\). It was a never to be forgotten memory for those who saw it.

rwp@Matthew:12:1 @{On the sabbath day through the cornfields} (\tois sabbasin dia t“n sporim“n\). This paragraph begins exactly like strkjv@11:25| "at that season" (\en ekein“i t“i kair“i\), a general statement with no clear idea of time. Songs:also strkjv@14:1|. The word \kairos\ means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

rwp@Matthew:13:1 @{On that day} (\en tˆi hˆmerai ekeinˆi\)...is told of this day that...{Sat by the seaside} (\ekathˆto para tˆn thalassan\). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (\ekathˆto\, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

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

rwp@Matthew:16:3 @{Lowring} (\stugnaz“n\). A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in strkjv@Mark:10:22|...sign of a rainy day we...(\cheim“n\) is the common one for winter and a storm. {The signs of the times} (\ta sˆmeia t“n kair“n\). How little the Pharisees and Sadducees understood the situation. Soon Jerusalem would be destroyed and the Jewish state overturned. It is not always easy to discern (\diakrinein\, discriminate) the signs of our own time. Men are numerous with patent keys to it all. But we ought not to be blind when others are gullible.

rwp@Matthew:16:28 @{Some of them that stand here} (\tines t“n hode hest“t“n\). A _crux interpretum_ in reality. Does Jesus refer to the Transfiguration, the Resurrection of Jesus, the great Day of Pentecost, the Destruction of Jerusalem, the Second Coming and Judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways. The apocalyptic eschatological symbolism employed by Jesus here does not dominate his teaching. He used it at times to picture the triumph of the kingdom, not to set forth the full teaching about it. The kingdom of God was already in the hearts of men. There would be climaxes and consummations.

rwp@Matthew:20:3 @{Standing in the marketplace idle} (\hest“tas agorƒi argous\). The market place was the place where men and masters met for bargaining. At Hamadan in Persia, Morier in _Second Journey through Persia_, as cited by Trench in his _Parables_...be hired for the day to...

rwp@Matthew:20:6 @{All the day idle} (\holˆn tˆn hˆmeran argoi\). Extent of time (accusative) again. \Argoi\ is \a\ privative and \ergon\, work, no work. The problem of the unemployed.

rwp@Matthew:20:12 @{Equal unto us} (\isous autous hˆmin\). Associative instrumental case \hˆmin\ after \isous\. It was a regular protest against the supposed injustice of the householder. {The burden of the day and the scorching wind} (\to baros tˆs hˆmeras kai ton kaus“na\)...at it. A whole day's work...-stained men who had stood also the sirocco, the hot, dry, dust-laden east wind that blasted the grain in Pharaoh's dream (Genesis:41:6|), that withered Jonah's gourd (Jonah:4:8|), that blighted the vine in Ezekiel's parable (Ezekiel:17:10|). They seemed to have a good case.

rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air“\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dˆnarius\...common wage of a day labourer...{What I will} (\ho thel“\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin‚_ an extension of the instrumental use of \en\.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_...worn at the present day on...(McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:24:36 @{Not even the Son} (\oude ho huios\). Probably genuine, though absent in some ancient MSS. The idea is really involved in the words "but the Father only" (\ei mˆ ho patˆr monos\). It is equally clear that in this verse Jesus has in mind the time of his second coming. He had plainly stated in verse 34| that those events (destruction of Jerusalem)...the Father knows the day or...(the second coming and the end of the world) will come to pass. One may, of course, accuse Jesus of hopeless confusion or extend his confession of ignorance of the date of the second coming to the whole chain of events. Songs:McNeile: "It is impossible to escape the conclusion that Jesus as Man, expected the End, within the lifetime of his contemporaries." And that after his explicit denial that he knew anything of the kind! It is just as easy to attribute ignorance to modern scholars with their various theories as to Jesus who admits his ignorance of the date, but not of the character of the coming.

rwp@Matthew:24:37 @{The days of Noah} (\hai hˆmerai tou N“e\). Jesus had used this same imagery before to the Pharisees (Luke:17:26-30|). In Noah's day there was plenty of warning, but utter unpreparedness. Most people are either indifferent about the second coming or have fanciful schemes or programs about it. Few are really eager and expectant and leave to God the time and the plans.

rwp@Matthew:24:44 @{That ye think not} (\hˆi ou dokeite h“rƒi\)...useless to set the day and...(1Thessalonians:5:2|). See also strkjv@Matthew:24:50| for the unexpectedness of the coming with punishment for the evil servant.

rwp@Matthew:24:48 @{My lord tarrieth} (\chronizei mou ho kurios\). That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2Peter:3:4|)...clock and that a day with...(2Peter:3:8|).

rwp@Matthew:26:2 @{Cometh} (\ginetai\). Futuristic use of the present middle indicative. This was probably our Tuesday evening (beginning of Jewish Wednesday). The passover began on our Thursday evening (beginning of Jewish Friday). {After two days} (\meta duo hˆmeras\)...technically on the second day from...{Is delivered up} (\paradidotai\). Another instance of the futuristic present passive indicative. The same form occurs in verse 24|. Thus Jesus sets a definite date for the coming crucifixion which he has been predicting for six months.

rwp@Matthew:26:64 @{Thou hast said} (\su eipas\). This is a Greek affirmative reply. Mark (Mark:14:62|) has it plainly, "I am" (\eimi\)...He claims that the day will...7:13| and strkjv@Psalms:109:1|. It was all that Caiaphas wanted.

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomenˆs\). It was the Preparation (\paraskeuˆ\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeuˆ\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\ˆitˆsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kain“i\) tomb in which no body had yet been placed. It was cut in the rock (\elatomˆsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthˆmen\)...the Jewish Sabbath, the day after...(Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40|...resurrection on the third day. But...{That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Matthew:28:1 @{...dawn toward the first day of...} (\opse de sabbat“n, tˆi epiph“skousˆi eis mian sabbat“n\)...statement according to Jewish days clearly...(\theorˆsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|)...sundown when the new day has...(Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiph“sk“\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiph“sk“\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?

rwp@Matthew:28:2 @{There was a great earthquake} (\seismos egeneto megas\). Clearly not the earthquake of strkjv@27:51|...sunrise on the first day of...(\apekulise ton lithon kai ekathˆto epan“ autou\). If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius … Lapide dares to say: "The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection." The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile).

rwp@Philippians:1:5 @{For your fellowship} (\epi tˆi koin“niƒi hum“n\). "On the basis of your contribution" as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Acts:2:42|. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (1:7| \sugkoin“nous\ and strkjv@4:14| where \sugkoin“nˆsantes\ occurs). {In furtherance of the gospel} (\eis to euaggelion\). "For the gospel." {From the first day until now} (\apo tˆs pr“tˆs hˆmeras achri tou nun\). As when in Thessalonica (Phillipians:4:15f.|), in Corinth (Acts:18:5; strkjv@2Corinthians:11:7-10|), and now in Rome.

rwp@Philippians:1:6 @{Being confident} (\pepoith“s\). Second perfect active of \peith“\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoith“s\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele“\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hˆmeras Christou Iˆsou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg“ mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomˆi oktaˆmeros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|)...Jews on the eighth day... (Luke:2:21|). {Of the stock of Israel} (\ek genous Israˆl\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrai“n\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek tˆs Kaisaros oikias\)...of the Caesars. Some day a...

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomˆn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en tˆi kuriakˆi hˆmerƒi\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hˆmera Sebastˆ\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|)...it to the first day of...(_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hˆmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis“ mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\ph“nˆn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\h“s salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legousˆs\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \ph“nˆn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalousˆs\ also agrees with \salpiggos\.

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\)...Genitive of time, by day and...{Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:6:6 @{As it were a voice} (\h“s ph“nˆn\). "This use of \h“s\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|...appetite alive for a day.... {For a penny} (\dˆnariou\)...the wages of a day laborer...(Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krith“n\). Old word \krithˆ\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\mˆ adikˆsˆis\). Prohibition with \mˆ\ and the ingressive first aorist active subjunctive of \adike“\. See strkjv@7:3; strkjv@9:4| for \adike“\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei“\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\h“s sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\h“s haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31|...as also "the great day of...

rwp@Revelation:6:17 @{The great day} (\hˆ hˆmera hˆ megalˆ\). The phrase occurs in the O.T. prophets (Joel:2:11,31; strkjv@Zephaniah:1:14|. Cf. strkjv@Jude:1:6|) and is here combined with "of their wrath" (\tˆs orgˆs aut“n\) as in strkjv@Zephaniah:1:15,18; strkjv@2:3; Rom strkjv@2:5|. "Their" (\aut“n\) means the wrath of God and of the Lamb put here on an equality as in strkjv@1:17f., strkjv@22:3,13; strkjv@1Thessalonians:3:11; strkjv@2Thessalonians:2:16|...language about the great day having...{And who is able to stand?} (\kai tis dunatai stathˆnai?\). Very much like the words in strkjv@Nahum:1:6; strkjv@Malachi:3:2|. First aorist passive infinitive of \histˆmi\. It is a rhetorical question, apparently by the frightened crowds of verse 15|. Swete observes that the only possible answer to that cry is the command of Jesus in strkjv@Luke:21:36|: "Keep awake on every occasion, praying that ye may get strength to stand (\stathˆnai\, the very form) before the Son of Man."

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin aut“i\). Dative case with \latreu“\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hˆmeras kai nuktos\)...Genitive of time, "by day and...4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\skˆn“sei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skˆno“\, old verb from \skˆnos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' aut“n\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\skˆnai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:8:12 @{Was smitten} (\eplˆgˆ\). Second aorist passive indicative of \plˆss“\, old verb (like \plˆgˆ\ plague), here only in N.T. {That should be darkened} (\hina skotisthˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \skotiz“\, from \skotos\ (darkness) as in strkjv@Matthew:24:29|, but \skoto“\ in strkjv@Revelation:9:2|. {And the day should not shine} (\kai hˆ hˆmera mˆ phanˆi\). Negative purpose clause with \hina mˆ\ and the first aorist active subjunctive of \phain“\, to shed light upon, as in strkjv@18:23|, not the second aorist passive subjunctive \phanˆi\ with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Exodus:10:21|).

rwp@Revelation:9:15 @{Were loosed} (\eluthˆsan\). First aorist (ingressive) passive indicative of \lu“\, "were let loose." {Which had been prepared} (\hoi hˆtoimasmenoi\). Perfect passive articular participle of \hetoimaz“\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tˆn h“ran kai hˆmeran kai mˆna kai eniauton\). For this use of \eis\ with \hˆtoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apoktein“sin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|)...took place on the day of...(Beckwith). See Tobit strkjv@1:18ff.

rwp@Revelation:11:18 @{Were wroth} (\“rgisthˆsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\ˆlthen hˆ orgˆ sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos t“n nekr“n krithˆnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithˆnai\ is the first aorist passive of \krin“\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \did“mi\), to give. {Their reward} (\ton misthon\)...the end of the day... (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir“\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir“\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).

rwp@Revelation:12:10 @{A great voice saying} (\ph“nˆn megalˆn legousan\). Accusative after \ˆkousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \ph“nˆs legousˆs\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\hˆ s“tˆria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\hˆ dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\hˆ basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\hˆ exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katˆg“r\). The regular form, \katˆgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katˆg“r\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diak“n\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\t“n adelph“n hˆm“n\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katˆgor“n autous\). Articular present active participle of \katˆgore“\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hˆmeras kai nuktos\)...Genitive of time. "By day and...

rwp@Revelation:14:8 @{Another, a second angel} (\allos deuteros aggelos\). This second angel "followed" (\ˆkolouthˆsen\, first aorist active indicative of \akolouthe“\) and interpreted in part the first one. {Fallen, fallen} (\epesen, epesen\). Prophetic aorist active indicative of \pipt“\, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of strkjv@Isaiah:21:9|, though B in the LXX has \pept“ken, pept“ken\ (perfect). {Babylon the great} (\Babul“n hˆ magalˆ\). The adjective \megalˆ\ occurs with \Babul“n\ each time in the Apocalypse (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,21|) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in strkjv@1Peter:5:13|. As a prisoner in Patmos John can speak his mind by this symbolism. {Hath made to drink} (\pepotiken\). Perfect active indicative of \potiz“\, old causative verb (from \potos\ drinking, strkjv@1Peter:4:3|), as in strkjv@Matthew:25:35|. The remarkable phrase that follows seems based on strkjv@Jeremiah:51:8| (Jeremiah:25:15|). It is a combination also of strkjv@Revelation:14:10| (the wine of God's wrath, also in strkjv@16:19; strkjv@19:15|) and strkjv@17:2|...old Babylon of Jeremiah's day as...(17:2,4,6|), but the cup of God's wrath for her and her paramours is full (14:10; strkjv@16:19; strkjv@18:2|).

rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimoni“n\). "Spirits of demons." Explanation of the simile \h“s batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta sˆmeia\). "Doing signs" (present active participle of \poie“\). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums. {Which go forth} (\ha ekporeuetai\). Singular verb with neuter plural (collective) subject. {Unto the kings} (\epi tous basileis\). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete). {To gather them together} (\sunagagein\). Second aorist active infinitive of \sunag“\, to express purpose (that of the unclean spirits). {...war of the great day of...} (\eis ton polemon tˆs hˆmeras tˆs megalˆs tou theou tou pantokratoros\). Some take this to be war between nations, like strkjv@Mark:13:8|, but it is more likely war against God (Psalms:2:2|) and probably the battle pictured in strkjv@17:14; strkjv@19:19|. Cf. strkjv@2Peter:3:12|, "the day of God," his reckoning with the nations. See strkjv@Joel:2:11; strkjv@3:4|..."that day" for the day of...(the Parousia) as in strkjv@1Thessalonians:5:2; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:6; strkjv@2:16; strkjv@2Timothy:1:12,18; strkjv@4:8|.

rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babul“n hˆ megalˆ\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt“\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoikˆtˆrion\). Late word (from \katoike“\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulakˆ pantos pneumatos akathartou\). \Phulakˆ\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulakˆ pantos orneou akathartou kai memisˆmenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete)...Babylon and Nineveh, some day to...

rwp@Revelation:19:20 @{Was taken} (\epiasthˆ\). First aorist (prophetic) passive indicative of the Doric \piaz“\ (Attic \piez“\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophˆtˆs\). Possibly the second beast of strkjv@13:11-17; strkjv@16:13; strkjv@20:10|. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast." {That wrought the signs in his sight} (\ho poiesas ta sˆmeia en“pion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplanˆsen\). First aorist active indicative of \plana“\. He was only able to deceive "them that had received" (\tous labontas\, articular second aorist active participle of \lamban“\, "those receiving") "the mark of the beast" (13:16; strkjv@14:9ff.; strkjv@16:2; strkjv@20:4|) "and them that worshipped his image" (\tous proskunountas tˆi eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblˆthˆsan\). First aorist passive Indicative of \ball“\...they fought together. "The day that...(Swete). {Alive} (\z“ntes\). Present active participle of \za“\, predicative nominative, "living." {Into the lake of fire} (\eis tˆn limnˆn tou puros\). Genitive \puros\ describes this \limnˆn\ (lake, cf. strkjv@Luke:5:1|) as it does \gehenna\ in strkjv@Matthew:5:22|. See also strkjv@20:10; strkjv@21:8|. It is a different figure from the "abyss" in strkjv@9:1ff; strkjv@20:1ff|. This is the final abode of Satan, the beast, the false prophet, and wicked men. {That burneth with brimstone} (\tˆs kaiomenˆs en thei“i\). Note the genitive here in place of the accusative \limnˆn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en thei“i\ (with brimstone) see strkjv@14:10; strkjv@20:10; strkjv@21:8|. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters strkjv@Revelation:4; 5; 21; 22| is to be so understood. Both fall short of the reality.

rwp@Revelation:20:2 @{He laid hold on} (\ekratˆsen\). First aorist active indicative of \krate“\, to seize. {The dragon} (\ton drakonta\). Accusative after \ekratˆsen\ instead of the genitive as in strkjv@2:1|. He has been behind the beast and the false prophet from the start. Now he is seized. {The old serpent} (\ho ophis ho archaios\). Precisely the description in strkjv@12:9|, only the nominative is here retained, though in apposition with the accusative \ton drakonta\, a frequent anacoluthon in the Apocalypse (1:5|, etc.). Swete calls it a parenthesis. {Which is} (\hos estin\). The relative here relieves the construction and takes the place of \ho kaloumenos\ in strkjv@12:9| before \Diabolos kai ho Satanƒs\. {And bound him} (\kai edˆsen auton\). First aorist active indicative of \de“\. {For a thousand years} (\chilia etˆ\). Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in strkjv@2Peter:3:8|...thousand years as one day." It...

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou mˆ eiselthˆi eis autˆn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pƒn koinon\). Common use of \pƒn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poi“n bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15|...the gates are open day and...{But only they which are written} (\ei mˆ hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

rwp@Info_Revelation @ A BRIEF BIBLIOGRAPHY (ONLY BOOKS SINCE 1875) Abbott, E. A., _Johannine Grammar_.,_Notes on New Testament Criticism_ (Part VII of Diatessarica, 1907). Allo, E. B., _L'apocalypse et l'epoque de la parousia_.,_Saint Jean. L'apocalypse_. Baldensperger, _Messian. Apok. Hoffnung_. 3rd ed.. Baljon, J. M. S., _Openbaring van Johannes_. Beckwith, J. T., _The Apocalypse of John_. Benson, E. W., _The Apocalypse_. Berg, _The Drama of the Apocalypse_. Bleek, F., _Lectures on the Apocalypse_. Boll, _Aus der Offenbarung Johannis_. Bousset, W., _Die Offenbarung Johannis_. 2 Aufl..,_Zur Textkritik der Apokalypse_. Brown, Charles, _Heavenly Visions_. Brown, D., _The Structure of the Apocalypse_. Bullinger, _Die Apokalypse_. Bungeroth, _Schlussel zur Offenbarung Johannis_. Burger, C. H. A., _Offenbarung Johannis_. Cadwell, _The Revelation of Jesus Christ_. Calmes, _L'Apokalypse devant la Critique_. Campbell, _The Patmos Letters Applied to Modern Criticism_. Carrington, P., _The Meaning of the Revelation_. Case, S. J., _The Millennial Hope_.,_The Revelation of John_. Charles, R. H., _Studies in the Apocalypse_.,_The Revelation of St. John_. 2 vols.. Chevalin, _L'apocalypse et les temps presents_. Crampon, _L'apocalypse de S. Jean_. Dean, J. T., _The Book of Revelation_ Deissmann, A., _Light from the Ancient East_. Tr. by Strachan. Delaport, _Fragments sahidiques du N.T. Apocalypse_. Douglas, C. E., _New Light on the Revelation of St. John the Divine_. Dusterdieck, _Offenbarung Johannis_. 4 Aufl.. Eckman, _When Christ Comes Again_. Erbes, _Offenbar. Johan. Kritischuntersucht_. Forbes, H. P., _International Handbook on the Apocalypse_. Gebhardt, _Doctrine of the Apocalypse_. Geil, W. E., _The Isle That Is Called Patmos_. Gibson, E. C. S., _The Revelation of St. John_. Gigot, _The Apocalypse of St. John_. Glazebrook, _The Apocalypse of St. John_. Gunkel, H., _Schopfung und Chaos_. Gwynn, _The Apocalypse of St. John_. Harnack, A., _Die Chronologie der altchristlichen Litteratur_. Bd I. Henderson, B. W., _The Life and Principate of the Emperor Nero_. Hill, _Apocalyptic Problems_. Hill, Erskine, _Mystic Studies in the Apocalypse_. Hirscht, _Die Apokalypse und ihre neueste Kritik_. Holtzmann, H. J., _Die Offenbarung Johannis_. Holtzmann-Bauer, _Hand-Comm., Offenbarung des Johannis_. 3 Aufl.. Horne, _The Meaning of the Apocalypse_. Hort, F. J. A., _The Apocalypse of St. John, Chs. 1-3_. James, M. R., _The Apocalypse in Art_. Jowett, G. T., _The Apocalypse of St. John_. Kubel, _Offenbarung Johannis_. Laughlin, _The Solecisms of the Apocalypse_. Lee, S., _Revelation in Speaker's Comm_.. Linder, _Die Offenbarung des Johannis aufgeschlossen_. Llwyd, J. P. D., _The Son of Thunder_. Lohmeyer, E., _Die Offenbarung des Johannes_. Handbuch zum N.T.. Loisy, A., _L'Apocalypse de Jean_. Matheson, _Sidelights upon Patmos_. Milligan, W., _The Revelation of St. John_. Schaff's Popular Comm..,_The Book of Revelation_. Expositor's Bible.,_Lectures on the Apocalypse_.,_Discussions on the Apocalypse_. Moffatt, James, _Intr. to Literature of the N.T_..,_Revelation in Expos. Greek Testament_. Moule, H.C., _Some Thoughts on the Seven Epistles_. Mozley, _The Christian's Hope in the Apocalypse_. Oman, John, _The Book of Revelation_.,_The Text of Revelation_. Osborn, _The Lion and the Lamb_. Palmer, _The Drama of the Apocalypse_. Paul, _Latter Day Light on the Apocalypse_. Peake, A. S., _The Revelation of John_. Porter, F. C., _The Messages of the Apocalyptic Writers_. Pounder, _Historical Notes on the Book of Revelation_. Prager, L., _Die Offenbarung Johannis_. Ramsay, A., _Revelation in Westminster N.T_.. Ramsay, W. M., _The Letters to the Seven Churches of Asia_. Rauch, _Offenbarung des Johannis_. Reymond, _L'apocalypse_. Ross, J. J., _Pearls from Patmos_. Russell, J. S., _The Parousia_. Sabatier, _Les Origines Litteraires et la Comp. de l'Apoc_.. Schlatter, _Der Evangelist Johannes_. Schoen, _L'Origine de l'Apocalypse_. Scott, C. Anderson, _Revelation in New Century Bible_. Scott, C. A., _Revelation in Devot. Comm_.. Scott, J. J., _Lectures on the Apocalypse_. Selwyn, E. C., _The Christian Prophets and the Prophetic Apocalypse_. Shepherd, W. J. L., _The Revelation of St. John the Divine_. 2 vols.. Simcox, W. H., _Revelation in Cambridge Greek Testament_. Smith, J. A., _Revelation in American Comm_..,_The World Lighted_.,_The Divine Parable of History_. Spitta, F., _Die Offenbarung des Johannis_. Strange, _Instructions on the Revelation of St. John the Divine_. Swete, H. B., _The Apocalypse of St. John_. 2nd ed. 1907. Turner, C. H., _Studies in Early Church History_. Vischer, _Die Offenb. Johan. eine judische Apok_. Volter, _Offenb. Johannis_. 2 Aufl..,_Das Problem der Apok_.. Weiss, B., _Die Johannes-Apokalypse_. Textkrit. (1891, 2 Aufl. 1902). Weiss, J., _Offenb. Johannis_. Wellhausen, J., _Analyse der Offenb_.. Weyland, _Omwerkings-en Compilatie-Hupothesen Toegepast op de Apok_.. Whiting, _The Revelation of John_. Zahn, _Introduction to the N.T_. 3 vols..,_Komm_..

rwp@Romans:2:5 @{After thy hardness} (\kata tˆn sklˆrotˆta sou\). "According to thy hardness (old word from \sklˆros\, hard, stiff, only here in N.T.) will God's judgment be." {And impenitent heart} (\kai ametanoˆton kardian\). See \metanoian\ just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." {Treasurest up for thyself} (\thˆsaurizeis seaut“i\). See for \thˆsauriz“\ on strkjv@Matthew:6:19f.; strkjv@Luke:12:21; strkjv@2Corinthians:12:14|. Dative case \seaut“i\ (for thyself) with a touch of irony (Vincent). {Wrath} (\orgˆn\). For such a Jew as already stated for the Gentile (1:18|). There is a revelation (\apokalupse“s\)...for both in the day of...(\dikaiokrisias\, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See strkjv@2Thessalonians:1:5| for \dikaias krise“s\...looks to the judgment day as...(cf. strkjv@2Corinthians:5:10-12|), the day of the Lord (2Corinthians:1:14|).

rwp@Romans:10:21 @{All the day long} (\holˆn tˆn hˆmeran\). Accusative of extent of time. He quotes strkjv@Isaiah:65:2|. {Did I spread out} (\exepetasa\). First aorist active indicative of \ekpetannumi\, old verb, to stretch out, bold metaphor, only here in N.T. {Unto a disobedient and a gainsaying people} (\pros laon apeithounta kai antilegonta\). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luke:13:34f.|).

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

rwp@Romans:14:5 @{One man} (\hos men\), {another} (\hos de\). Regular idiom of contrasted demonstratives (this one, that one). {One day above another} (\hˆmeran par' hˆmeran\). "Day beyond day." For this use of \para\ (beside) in comparison see strkjv@1:25; strkjv@Luke:13:2|. {Be fully assured} (\plˆrophoreisth“\). Present passive imperative of \plˆrophore“\, late compound verb for which see on ¯Luke:1:1; strkjv@Romans:4:21|. {In his own mind} (\en t“i idi“i noi\). Intelligent and honest decision according to the light possessed by each.

rwp@Romans:14:6 @{Regardeth} (\phronei\). "Thinks of," "esteems," "observes," "puts his mind on" (from \phrˆn\, mind). The Textus Receptus has also "he that regardeth not," but it is not genuine. {Unto the Lord} (\kuri“i\). Dative case. Songs:as to \t“i the“i\ (unto God). He eats unto the Lord, he eats not unto the Lord. Paul's principle of freedom in non-...still observed the Seventh day... (the Sabbath)...Christ's Resurrection on that day. Paul...

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