rwp - pay

rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\)...deserves. That is the pay that...

rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu\. {At his own charges} (\idiois opsniois\). This late word \opsnion\ (from \opson\, cooked meat or relish with bread, and \neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \labn opsnion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_...his right to receive pay for...(verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampelna;\). \Ampeln\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-n\. {Who feedeth a flock?} (\tis poimainei poimnn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).

rwp@1Corinthians:9:12 @{Over you} (\humn\). Objective genitive after \exousian\. {Do not we yet more?} (\ou mallon hmeis;\). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (\alla panta stegomen\). Old verb to cover (\steg\, roof) and so to cover up, to conceal, to endure (1Corinthians:13:7| of love). Paul deliberately declined to use (usual instrumental case with \chraomai\) his right to pay in Corinth. {That we may cause no hindrance} (\hina m tina enkopn dmen\). Late word \enkop\, a cutting in (cf. _radio_ or telephone) or hindrance from \enkopt\, to cut in, rare word (like \ekkop\) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (\ti euaggelii tou Christou\, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

rwp@1Corinthians:9:22 @{I became weak} (\egenomn asthens\). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter strkjv@1Corinthians:8|)...his conduct about renouncing pay for...(8:13|). {All things} (\panta\) {to all men} (\tois pasin\, the whole number) {by all means} (\pants\). Pointed play on the word all, {that I may save some} (\hina tinas ss\). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians:2:5|). In matters of expediency as about Timothy (Acts:16:3|) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans:14:1; strkjv@15:1; strkjv@1Thessalonians:5:14|).

rwp@1Peter:5:9 @{Whom withstand} (\hi antistte\). Imperative second aorist active (intransitive) of \anthistmi\; same form in strkjv@James:4:7|, which see. Dative case of relative (\hi\). For the imperative in a subordinate clause see verse 12; strkjv@2Thessalonians:3:10; strkjv@2Timothy:4:15; strkjv@Hebrews:13:7|. Cowardice never wins against the devil (2Timothy:1:7|), but only courage. {Steadfast in your faith} (\stereoi ti pistei\). Locative case \pistei\. \Stereos\ is old adjective for solid like a foundation (2Timothy:2:19|). {The same sufferings} (\ta auta tn pathmatn\). An unusual construction with the genitive rather than the usual \ta auta pathmata\, perhaps as Hofmann suggests, "the same tax of sufferings" ("the same things in sufferings"). Probably this is correct and is like Xenophon's phrase in the _Memorabilia_ (IV. 8. 8), \ta tou grs epiteleisthai\ (to pay the tax of old age). {Are accomplished} (\epiteleisthai\). Present (and so process) middle (you are paying) or passive (is paid) infinitive of \epitele\, old verb, to accomplish (2Corinthians:7:1|). {In your brethren who are in the world} (\ti en ti kosmi humn adelphotti\). Associate-instrumental case \adelphotti\ (in N.T. only here and strkjv@2:17|, which see) after \ta auta\ (like strkjv@1Corinthians:11:5|) or dative after \epiteleisthai\. Even so \eidotes\ (second perfect active participle of \oida\) with an infinitive usually means "knowing how to" (object infinitive) as in strkjv@Luke:12:56; strkjv@Phillipians:3:18| rather than "knowing that" (indirect assertion) as taken above.

rwp@1Thessalonians:2:6 @{Nor seeking glory of men} (\oute ztountes ex anthrpn doxan\). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See strkjv@Acts:20:19; strkjv@2Corinthians:4:5; strkjv@Ephesians:4:2|. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (\ex\) men. {Neither from you nor from others} (\oute aph' humn oute aph' alln\). He widens the negation to include those outside of the church circles and changes the preposition from \ex\ (out of) to \apo\ (from). {When we might have been burdensome, as apostles of Christ} (\dunamenoi en barei einai hs Christou apostoloi\). Westcott and Hort put this clause in verse 7|. Probably a concessive participle, {though being able to be in a position of weight} (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: _Honos propter onus_. Songs:he adds, including Silas and Timothy, {as Christ's apostles}, as missionaries clearly, whether in the technical sense or not (cf. strkjv@Acts:14:4,14; strkjv@2Corinthians:8:23; strkjv@11:13; strkjv@Romans:16:7; strkjv@Phillipians:2:25; strkjv@Revelation:2:2|)...They were entitled to pay as...(cf. strkjv@1Corinthians:9; strkjv@2Corinthians:11:7ff.|), though they had not asked for it.

rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\prtos\). Not \n\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos tn apostoln\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\ti elachistoteri pantn hagin\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.

rwp@1Timothy:5:17 @{The elders that rule well} (\hoi kals proesttes presbuteroi\). See verse 1| for ordinary sense of \presbuteros\ for "older man." But here of position in same sense as \episkopos\ (3:2|) as in strkjv@Titus:1:5| = \episkopos\ in verse 7|. Cf. Luke's use of \presbuteros\ (Acts:20:17|) = Paul's \episkopous\ (Acts:20:28|). \Proesttes\ is second perfect active participle of \proistmi\ (intransitive use) for which see strkjv@3:4|. {Let be counted worthy} (\axiousthsan\). Present passive imperative of \axio\, to deem worthy (2Thessalonians:1:11|). With genitive case here. {Of double honour} (\dipls tims\). Old and common contract adjective (\diploos\, two-fold, in opposition to \haploos\, single fold). But why "of double honour"? See strkjv@6:1| for "of all honour." White suggests "remuneration" rather than "honour" for \tims\ (...use for price or pay...). Liddon proposes "honorarium" (both honour and pay and so "double")...Some suggest twice the pay given...{Especially those who labour in word and teaching} (\malista hoi kopintes en logi kai didaskalii\). Either those who work hard or toil (usual meaning of \kopia\, strkjv@2Timothy:2:6|) in preaching and teaching (most probable meaning. See verse 18|) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See strkjv@Titus:1:8f|. See both \kopia\ and \proistamai\ used for same men (elders) in strkjv@1Thessalonians:5:12| and the use of \kopia\ in strkjv@1Corinthians:15:10; strkjv@16:16|.

rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|...the preacher's right to pay for...1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see strkjv@Phillipians:3:2|.

rwp@2Thessalonians:1:9 @{Who} (\hoitines\). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Corinthians:3:17; strkjv@Romans:1:25; strkjv@Galatians:4:26; strkjv@Phillipians:4:3|). {Shall suffer punishment} (\dikn tisousin\). Future active of old verb \tin\, to pay penalty (\dikn\, right, justice), here only in N.T., but \apotin\ once also to repay strkjv@Philemon:1:19|. In the papyri \dik\...in classic writers for paying the...{Eternal destruction} (\olethron ainion\). Accusative case in apposition with \dikn\ (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. strkjv@10:15 \ton ainion tou turannou olethron\ the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. strkjv@1Thessalonians:5:3|) does not mean here annihilation, but, as Paul proceeds to show, separation {from the face of the Lord} (\apo prospou tou kuriou\) and from the {glory of his might} (\kai apo ts doxs ts ischuos autou\), an eternity of woe such as befell Antiochus Epiphanes. \Ainios\ in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long {the coming age} in contrast with {this age}, as {eternal} as the New Testament knows how to make it. See on ¯Matthew:25:46| for use of \ainios\ both with \zn\, life, and \kolasin\, punishment.

rwp@Acts:4:20 @{For we cannot but speak} (\ou dunametha gar hmeis--m lalein\). Both negatives hold here, "For we (note emphatic \hmeis\) are not able not to speak" (what we saw and heard)...John were willing to pay the...

rwp@Acts:4:33 @{Gave their witness} (\apedidoun to marturion\). Imperfect active of \apodidmi\...to give back, to pay back...(Luke:7:42|), but a late omega form instead of the usual \apedidosan\. They kept on giving their witness with power after the answer to their prayer (verse 31|). {Of the resurrection} (\ts anastases\). It was on this issue that the Sadducees had arrested them (4:1-3|).

rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' altheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\prospolmpts\). This compound occurs only here and in Chrysostom. It is composed of \prospon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban\. The abstract form \prospolmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \prospolempte\ in strkjv@James:2:9|. The separate phrase (\lambanein prospon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|)...The idea is to pay regard...

rwp@Acts:17:5 @{Moved with jealousy} (\zlsantes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplsthsan zlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban\, old and common verb. {Certain vile fellows of the rabble} (\tn agorain andras tinas ponrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoisantes\). Literally, making or getting (\poie\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\...men their duties and pay them...{Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes ti oikii Iasonos\). Second aorist (ingressive) active of \ephistmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\eztoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.

rwp@Acts:25:2 @{The principal men} (\hoi prtoi\). The first men, the leading men of the city, besides the chief priests. In verse 15|...Jews would desire to pay their...{Informed him against Paul} (\enephanisan auti kata tou Paulou\). "This renewal of the charge after two years, on the very first opportunity, is a measure, not only of their unsleeping hatred, but of the importance which they attached to Paul's influence" (Furneaux). {Besought} (\parekaloun\). Imperfect active, kept on beseeching as a special favour to the Jews.

rwp@Galatians:4:17 @{They zealously seek you} (\zlousin humas\). \Zlo\ is an old and a good word from \zlos\ (zeal, jealousy), but one can pay court with good motives or evil. Songs:here in contrast with Paul's plain speech the Judaizers bring their fawning flattery. {To shut you out} (\ekkleisai humas\). From Christ as he will show (5:4|). {That ye may seek them} (\hina autous zloute\). Probably present active indicative with \hina\ as in \phusiousthe\ (1Corinthians:4:6|) and \ginskomen\ (1John:5:20|). The contraction \-ote\ would be \-te\, not \-oute\ (Robertson, _Grammar_, p. 325).

rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\...to give back, to pay... (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

rwp@Hebrews:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodots ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodots\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodidmi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekztousin\). That seek out God.

rwp@John:6:7 @{Two hundred pennyworth of bread} (\diakosin dnarin artoi\). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/...denarius was the usual pay for...(Matthew:20:2,9,13|). This item in strkjv@Mark:6:37|, but not in Matthew or Luke. {That every one may take a little} (\hina hekastos brachu labi\). Final clause with \hina\ and second aorist active subjunctive of \lamban\. This detail in John alone.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \stratits\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mdena diaseiste\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mde sukophantste\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois opsniois humn\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\opsnion\...and then a soldier's pay or...(Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|...singular of a preacher's pay... (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:12:59 @{Till thou have paid} (\hes apodis\). Second aorist active subjunctive of \apodidmi\, to pay back in full. {The last mite} (\to eschaton lepton\). From \lep\, to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and strkjv@Luke:21:2; strkjv@Mark:12:42| (the poor widow's mite) which see.

rwp@Mark:15:2 @{Art thou the King of the Jews?} (\Su ei ho basileus tn Ioudain;\). This is the only one of the charges made by the Sanhedrin to Pilate (Luke:23:2|)...but he has to pay attention...18:28-32| gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See on ¯Matthew:26:11|. {Thou sayest} (\su legeis\). An affirmation, though in strkjv@John:18:34-37| there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary" (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John:18:28f.|) and had his interviews with Jesus on the inside, calling Jesus thither (John:18:33|).

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai m theln\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\theln\) and "wishing" (\eboulth\), that between purpose (\thel\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:10:10 @{No wallet} (\m pran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chrai\ (spouseless) as \prai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergats ts trophs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\h graph\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergats\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didach_ or _Teaching of the Twelve_ (xiii)...the subject of receiving pay for...(Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-...over was expected to pay it...-...could be compelled to pay"... (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce)...in the habit of paying it...(Peter's).

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Isous legn\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan\ with the participle survives in this example of \prophthan\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin_ uses the infinitive thus with \phthan\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\tel knson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Knsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \h apograph\ in strkjv@Luke:2:2; strkjv@Acts:5:37|...royal families do not pay taxes,...

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina m skandalismen autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz\, to angle, and that from \agkos\, a curve (so also \agkal\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta prton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statra\). Greek stater =...for two persons to pay the...{For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

rwp@Matthew:18:34 @{The tormentors} (\tois basanistais\). Not to prison simply, but to terrible punishment. The papyri give various instances of the verb \basaniz\, to torture, used of slaves and others. "Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds" (Vincent). {Till he should pay all} (\hes [hou] apodi pan\). Just as in verse 30|...for he could never pay back...

rwp@Matthew:20:10 @{Every man a penny} (\ana dnarion kai autoi\). Literally, "themselves also a denarius apiece" (distributive use of \ana\)...when he began to pay off...

rwp@Matthew:23:6 @{The chief place at feasts} (\tn prtoklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas prtokathedrias en tais sunaggais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel)...different arrangement. People today pay high...-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.

rwp@Matthew:26:15 @{What are ye willing to give me?} (\ti thelete moi dounai?\) This "brings out the _chaffering_ aspect of the transaction" (Vincent). "Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money" (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. {And I will deliver him unto you} (\kag hmin parads auton\). The use of \kai\ with a co-ordinate clause is a colloquialism (common in the _Koin_ as in the Hebrew use of _wav_. "A colloquialism or a Hebraism, the traitor mean in style as in spirit" (Bruce). The use of \eg\ seems to mean "I though one of his disciples will hand him over to you if you give me enough." {They weighed unto him} (\hoi de estsan auto\). They placed the money in the balances or scales. "Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way" (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. {Thirty pieces of silver} (\triakonta arguria\). A reference to strkjv@Zechariah:11:12|...servant, he had to pay this...(Exodus:21:32|). Some manuscripts have \statras\ (staters). These thirty silver shekels were equal to 120 \denarii\, less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain.

rwp@Philemon:1:19 @{Write} (\egrapsa\). Epistolary aorist. {With mine hand} (\ti emi cheiri\). Instrumental case and a note of hand that can be collected. See strkjv@2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|. {I will repay it} (\eg apotis\). Future active indicative of \apotin\ (\apoti\)...to pay back, to pay off....\apods\. This is Paul's promissory note. Deissmann (_Light, etc._, p. 331) notes how many of the papyri are concerning debts. {That I say not} (\hina m leg\). Neat idiom as in strkjv@2Corinthians:9:4|, delicately reminding Philemon that Paul had led him also to Christ. {Thou owest to me even thine own self besides} (\kai seauton moi prosopheileis\). Old verb, only here in N.T., Paul using the verb \opheil\ of verse 18| with \pros\ added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

rwp@Philippians:1:13 @{Throughout the whole praetorian guard} (\en holi ti praitrii\)...Tiberius. They had double pay and...(Matthew:27:27; strkjv@Mark:15:16; strkjv@John:18:28,33; strkjv@19:9; strkjv@Acts:23:35|) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium," allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (_praefecti praetorio_) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

rwp@Romans:1:27 @{Turned} (\exekauthsan\). First aorist passive indicative, causative aorist, of \ekkai\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschmosunn\). Old word from \aschmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.

rwp@Romans:11:35 @{First driven to him} (\proedken auti\). First aorist active indicative of \prodidmi\, to give beforehand or first. Old verb, here alone in N.T. From strkjv@Job:41:11|, but not like the LXX, Paul's own translation. {Shall be recompensed} (\antapodothsetai\). First future passive of double compound \antapodidmi\, to pay back (both \anti\ and \apo\), old word in good sense, as here and strkjv@Luke:14:14; strkjv@1Thessalonians:3:9| and in bad sense as strkjv@2Thessalonians:1:6; strkjv@Romans:12:19|.

rwp@Romans:14:15 @Because of meat (\dia brma\). "Because of food." {In love} (\kata agapn\). "According to love" as the regulating principle of life. See strkjv@1Corinthians:8| where Paul pleads for love in place of knowledge on this point. {Destroy not} (\m apollue\). Present active imperative of \apollu\, the very argument made in strkjv@1Corinthians:8:10f|. {With thy meat} (\ti brmati sou\)...great a price to pay for...

CONCORD pay