rwp - fifth

rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatatheses\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithmi\. {For we are the temple of the living God} (\hmeis gar naos theou esmen zntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kaths eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoiks en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.

rwp@2Timothy:3:15 @{From a babe} (\apo brephous\)...This teaching from the fifth year,...9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\ts en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant)...Bezae adds "from the fifth hour...(from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Ephesians:6:2 @{Which} (\htis\). "Which very" = "for such is." {The first commandment with promise} (\entol prt en epaggelii\). \En\ here means "accompanied by" (Alford)...general promise, but the fifth alone...(Exodus:20:12|) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of \en epaggelii\ here to \prt\ points to the other view.

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|...treat at length the fifth and...(10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\ti hodi tou Kain\). Locative case \hodi\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthsan\). First aorist passive indicative of \ekche\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\ti plani tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Plan\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\aplonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\ti antilogii tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Mark:2:18 @{John's disciples and the Pharisees were fasting} (\san hoi mathtai Ianou kai hoi Pharisaioi nsteuontes\). The periphrastic imperfect, so common in Mark's vivid description. Probably Levi's feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathtai Ianou kai hoi mathtai tn Pharisain\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17| for comments. Matthew has here followed Mark closely.

rwp@Info_Matthew @ THE TITLE The Textus Receptus has "The Holy Gospel according to Matthew" (\to kata Matthaion hagion Euaggelion\), though the Elzevirs omit "holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (...Washington Codex of the fifth... century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply "Gospel according to Matthew" (\Euaggelion kata Matthaion\). But Aleph and B the two oldest and best Greek uncials of the fourth century have only "According to Matthew" (\Kata Maththaion\) (note double th)...uncial D of the fifth or...(or the author, if not Matthew) had any title at all. The use of "according to" makes it plain that the meaning is not "the Gospel of Matthew," but the Gospel as given by Matthew, \secundum Matthaeum\, to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying "Saint Matthew," a Roman Catholic practice observed by some Protestants.

rwp@Matthew:10:2 @{The names of the twelve apostles} (\tn ddeka apostoln ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\prtos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.

rwp@Matthew:15:5 @{But ye say} (\hmeis de legete\)...Jesus had quoted the fifth commandment...(Exodus:20:12,16|) with the penalty "die the death" (\thanati teleutat\), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (\korban\) as Mark calls it (Mark:7:11|). All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (\Dron\) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (\ou m timsei\, he shall not honour)...from obedience to the fifth commandment....

rwp@Revelation:9:1 @{Fallen} (\peptkota\). Perfect active participle of \pipt\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \etheroun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos ts abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \h abussos\ (supply \chra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.|...the entrance and this fifth angel...

rwp@Revelation:9:15 @{Were loosed} (\eluthsan\). First aorist (ingressive) passive indicative of \lu\, "were let loose." {Which had been prepared} (\hoi htoimasmenoi\). 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 tn hran kai hmeran kai mna kai eniauton\). For this use of \eis\ with \htoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apokteinsin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Revelation:14:17 @{He also} (\kai autos\)...cloud. This is the fifth angel...(temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (18-20|) as Christ did the wheat.

rwp@Revelation:14:18 @{Another angel} (\allos aggelos\). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15|. {Out from the altar} (\ek tou thusiastriou\). From the altar of incense where he is in charge of the fire (\exousian epi tou puros\). If it is the altar of burnt offering (6:9; strkjv@11:1|), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; strkjv@9:13; strkjv@16:7|), then of the prayers of the saints. {The sharp sickle} (\to drepanon to oxu\). Useful for vintage as for harvesting. Songs:"send forth" (\pempson\) as in verse 15|. {Gather} (\trugson\). First aorist active imperative of \truga\, old verb (from \trug\ dryness, ripeness), in N.T. only strkjv@Revelation:15:18f.| and strkjv@Luke:6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here only in N.T. (Genesis:40:10|). {Her grapes} (\hai staphulai auts\). Old word again for grapes, bunch of grapes, in N.T. only here, strkjv@Matthew:7:16; strkjv@Luke:6:44|. {Are fully ripe} (\kmasan\). Old and common verb (from \akm\, strkjv@Matthew:15:16|), to come to maturity, to reach its acme, here only in N.T.

rwp@Revelation:17:16 @{These shall hate the harlot} (\houtoi missousin tn pornn\). Future active of \mise\. \Houtoi\ is resumptive demonstrative pronoun (masculine) referring to the ten horns and the beast (neuter); construction according to sense. The downfall of Rome will come from the sudden change in subject peoples. {Shall make her desolate and naked} (\rmmenn poisousin autn kai gumnn\). Future active of \poie\ and perfect passive predicate accusative participle of \ermo\, old verb (from \ermos\ desolate), again in strkjv@18:16,19|. \Gumnn\ (naked) is predicate adjective. {Shall eat her flesh} (\tas sarkas auts phagontai\). Future middle of the defective verb \esthi\, to eat. Note plural \sarkas\, portions of flesh (James:5:3|) as in strkjv@Psalms:27:2; strkjv@Micah:3:3|. {Shall burn her utterly with fire} (\autn katakausousin en puri\). Future active of \katakai\, to burn down (perfective use of \kai\)...the west in the fifth and..._Decline and Fall_ can be at a loss for materials which will at once illustrate and justify the general trend of St. John's prophecy" (Swete).

rwp@Revelation:18:23 @{Of a lamp} (\luchnou\). Old word (Matthew:5:15|), again in strkjv@Revelation:22:5|. {Shall shine no more at all} (\ou m phani\). Fifth instance in these verses of \ou m\ with the aorist subjunctive, here the active of \phain\ as in strkjv@Revelation:8:12|. It is not known whether Rome had street lights or not. {The voice of the bridegroom and of the bride} (\phn numphiou kai numphs\). See strkjv@John:3:29; strkjv@Jeremiah:7:34; strkjv@16:9|. "Even the occasional flash of the torches carried by bridal processions (Matthew:25:1ff.|) is seen no more" (Swete). The sixth instance of \ou m\, in verses 21-23|, occurs with \akousthi\ (third instance of \akousthi\, two in verse 22|). {Were the princes of the earth} (\san hoi megistnes ts gs\). For \megistn\ see strkjv@Revelation:6:15; strkjv@Mark:6:21|. "Thy merchants were the grandees" once, but now these merchant princes are gone. {With thy sorcery} (\en ti pharmakii sou\). \En\ (instrumental use) and the locative case of \pharmakia\, old word (from \pharmakeu\, to prepare drugs, from \pharmakon\, sorcery, strkjv@Revelation:9:21|), in N.T. only here and strkjv@Galatians:5:20| for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry. {Were deceived} (\eplanthsan\). First aorist passive indicative of \plana\. These charlatans always find plenty of victims. See strkjv@Mark:12:24|.

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi ts gs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

rwp@Info_Revelation @ THE DATE There are two chief theories, the Neronic, soon after Nero's death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in strkjv@Revelation:17:11f.|...would return again. The fifth king..._redivivus_ after death. Juvenal termed Domitian "a bald Nero" and others called Domitian "a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian "almost impossible."

CONCORD fifth