rwp - wrought

rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou smatos\)...of dope are sins wrought on...(\entos tou smatos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneun\) {sins against his own body} (\eis to idion sma hamartanei\)...subject of the damage wrought. In...(gonorrhea and syphilis)...moral and physical rottenness wrought by...

rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin autn\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestrthsan\). First aorist passive indicative of \katastrnnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides)...picture of the desolation wrought by...14:16|.

rwp@1Corinthians:12:6 @{Of workings} (\energmatn\)...effect of a thing wrought... (from \energe\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energn ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.

rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, 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 pneumatn\). \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} (\gen glssn\). 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, \gen\)...ecstatic utterance of highly wrought emotion...(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} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ 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:12:13 @{Were we all baptized into one body} (\hmeis pantes eis hen sma ebaptisthmen\). First aorist passive indicative of \baptiz\...the inward changes already wrought in...(Galatians:3:27; strkjv@Romans:6:2ff.|). {And were all made to drink of one Spirit} (\kai pantes hen pneuma epotisthmen\). First aorist passive indicative of \potiz\, old verb, to give to drink. The accusative \hen pneuma\ is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

rwp@1Corinthians:15:50 @{Cannot inherit} (\klronomsai ou dunantai\)...Christ this change was wrought in...

rwp@1John:3:5 @{He} (\ekeinos\). As in verse 3; strkjv@John:1:18|. {Was manifested} (\ephanerth\). Same form as in verse 2|, but here of the Incarnation as in strkjv@John:21:1|, not of the second coming (1John:2:28|). {To take away sins} (\hina tas hamartias ari\). Purpose clause with \hina\ and first aorist active subjunctive of \air\ as in strkjv@John:1:29|. In strkjv@Isaiah:53:11| we have \anapher\ for bearing sins, but \air\ properly means to lift up and carry away (John:2:16|). Songs:in strkjv@Hebrews:10:4| we find \aphaire\ and strkjv@Hebrews:10:11| \periaire\, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural \hamartias\ here, as in strkjv@Colossians:1:14|, not singular (collective sense) \hamartian\ as in strkjv@John:1:29|. {And in him is no sin} (\kai hamartia en auti ouk estin\). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (John:7:18; strkjv@8:46|) and as is repeatedly stated in the N.T. (2Corinthians:5:21; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@9:13|).

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|...subjective genitive here, sanctification wrought by...2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|)...revival of hope was wrought "by...(\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@2Corinthians:12:12 @{Of an apostle} (\tou apostolou\). "Of the apostle" (definite article)...words here for miracles wrought by...(\smeia\, signs, \terata\, wonders, \dunameis\, powers or miracles) as in strkjv@Hebrews:2:4|.

rwp@2John:1:11 @{Partaketh in his evil works} (\koinnei tois ergois autou tois ponrois\). Associative instrumental case with \koinnei\ as in strkjv@1Timothy:5:22|, common verb from \koinnos\ (partner). It is to be borne in mind that the churches often met in private homes (Romans:16:5; strkjv@Colossians:4:15|), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts:18:27|)...responsibility for the harm wrought by...

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katechn\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.)...his ultimate purpose is wrought out....{To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en ti autou kairi\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

rwp@2Thessalonians:2:13 @See strkjv@1:3| for same beginning. {Beloved of the Lord} (\gapmenoi hupo kuriou\). Perfect passive participle of \agapa\ with \hupo\ and the ablative as in strkjv@1Thessalonians:1:4|, only here \kuriou\ instead of \theou\, the Lord Jesus rather than God the Father. {Because that God chose you} (\hoti heilato humas ho theos\). First aorist middle indicative of \haire\, to take, old verb, but uncompounded only in N.T. here, strkjv@Phillipians:1:22; strkjv@Hebrews:11:25|, and here only in sense of {choose}, that being usually \exaireomai\ or \prooriz\. {From the beginning} (\ap' archs\). Probably the correct text (Aleph D L) and not \aparchn\ (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God (1Corinthians:2:7; strkjv@Ephesians:1:4; strkjv@2Timothy:1:9|), while \aparchn\ is a favourite idea with Paul (1Corinthians:15:20,23; strkjv@16:15; strkjv@Romans:8:23; strkjv@11:16; strkjv@16:5|). {Unto salvation} (\eis strian\). The ultimate goal, final salvation. {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Subjective genitive \pneumatos\, sanctification wrought by the Holy Spirit. {And belief of the truth} (\kai pistei altheias\). Objective genitive \altheias\, belief in the truth.

rwp@Acts:2:22 @{Hear these words} (\akousate tous logous toutous\). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God's work on this day in his words through Joel. {as ye yourselves know} (\kaths autoi oidate\). Note \autoi\..."Jesus the Nazarene." He wrought his...

rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\...spiritual and moral restoration wrought by...(Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

rwp@Acts:5:12 @{Were wrought} (\egineto\). Imperfect middle, wrought from time to time. {With one accord} (\homothumadon\). As already in strkjv@1:14; strkjv@2:46; strkjv@4:24| and later strkjv@7:57; strkjv@8:6; strkjv@12:20; strkjv@15:25; strkjv@18:21; strkjv@19:29|, old adverb and only in Acts in the N.T. Here "all" is added. In Solomon's Porch again as in strkjv@3:11| which see.

rwp@Acts:8:6 @{Gave heed} (\proseichon\). Imperfect active as in verses 10,11|, there with dative of the person (\auti\), here with the dative of the thing (\tois legomenois\). There is an ellipse of \noun\ (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word. {When they heard} (\en ti akouein autous\). Favourite Lukan idiom, \en\ and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them." {Which he did} (\ha epoiei\)...time to time. Philip wrought real...

rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Simn kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon)...saw that the miracles wrought by...-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz\), clear proof that baptism does not convey salvation. {He continued with Philip} (\n proskartern ti Philippi\). Periphrastic imperfect of the verb \proskartere\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\thern\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\kouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin_). Ramsay (_St. Paul the Traveller_, pp. 114, 116)...heard of the miracles wrought at...(verse 3|)...the work of healing wrought by...{Fastening his eyes upon him} (\atenisas auti\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou sthnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \sz\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).

rwp@Acts:15:12 @{Kept silence} (\esigsen\). Ingressive first aorist active of \siga\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\kouon\). Imperfect active of \akou\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exgoumenn\). Present middle participle of \exgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page)...wonders which God had wrought among...(\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exgsato\) is used by James in verse 14| referring to Peter's speech.

rwp@Acts:15:24 @{Certain which went from us} (\tines ex hmn\, Aleph B omit \exelthontes\). A direct blow at the Judaizers, put in delicate language (we heard \kousamen\) as if only at Antioch (15:1|), and not also in Jerusalem in open meeting (15:5|). {Have troubled you with words} (\etaraxan humas logois\). What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb \tarass\, to agitate, to make the heart palpitate (John:14:1,27|) and instrumental case of \logois\. {Subverting your souls} (\anaskeuazontes tas psuchas humn\). Present active participle of \anaskeuaz\, old verb (\ana\ and \skeuos\, baggage)...picture of the havoc wrought by...-minded Greek Christians in Antioch. {To whom we gave no commandment} (\hois ou diesteilametha\). First aorist middle indicative of \diastell\, old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.

rwp@Acts:19:11 @{Special miracles} (\dunameis ou tas tuchousas\). "Powers not the ones that happen by chance," "not the ordinary ones," litotes for "the extraordinary." All "miracles" or "powers" (\dunameis\)...but here God regularly wrought... (\epoiei\), imperfect active) wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists. This phrase is peculiar to Luke in the N.T. (also strkjv@28:2|), but it occurs in the classical Greek and in the _Koin_ as in III Macc. strkjv@3:7 and in papyri and inscriptions (Deissmann, _Bible Studies_, p. 255). In Samaria Philip wrought miracles to deliver the people from the influence of Simon Magus. Here in Ephesus exorcists and other magicians had built an enormous vogue of a false spiritualism and Paul faces unseen forces of evil. His tremendous success led some people to superstitious practices thinking that there was power in Paul's person.

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|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous ts ekklsias\). 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_)...What wonders had God wrought already....

rwp@Colossians:1:16 @{All things} (\ta panta\). The universe as in strkjv@Romans:11:35|, a well-known philosophical phrase. It is repeated at the end of the verse. {In him were created} (\en auti ektisth\). Paul now gives the reason (\hoti\, for) for the primacy of Christ in the work of creation (16f.|). It is the constative aorist passive indicative \ektisth\ (from \ktiz\, old verb, to found, to create (Romans:1:25|). This central activity of Christ in the work of creation is presented also in strkjv@John:1:3; strkjv@Hebrews:1:2|...everything on earth. God wrought through...{Have been created} (\ektistai\). Perfect passive indicative of \ktiz\, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. {Through him} (\di' autou\). As the intermediate and sustaining agent. He had already used \en auti\ (in him) as the sphere of activity. {And unto him} (\kai eis auton\). This is the only remaining step to take and Paul takes it (1Corinthians:15:28|) See strkjv@Ephesians:1:10| for similar use of \en auti\ of Christ and in strkjv@Colossians:1:19; 20| again we have \en auti, di' autou, eis auton\ used of Christ. See strkjv@Hebrews:2:10| for \di' hon\ (because of whom) and \di' hou\ (by means of whom) applied to God concerning the universe (\ta panta\). In strkjv@Romans:11:35| we find \ex autou kai di' autou kai eis auton ta panta\ referring to God. But Paul does not use \ex\ in this connection of Christ, but only \en\, \dia\, and \eis\. See the same distinction preserved in strkjv@1Corinthians:8:6| (\ex\ of God, \dia\, of Christ).

rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes auti en ti baptismati\). Second aorist passive participle of \sunthapt\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\auti\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en hi kai sungerthte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|...of the change already wrought in...(\dia ts pistes\). {In the working of God} (\ts energeias tou theou\). Objective genitive after \pistes\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.

rwp@Galatians:2:8 @{He that wrought for Peter unto the apostleship of the circumcision} (\ho gar energsas Petri eis apostoln ts peritoms\). Paul here definitely recognizes Peter's leadership (apostleship, \apostoln\, late word, already in strkjv@Acts:1:25; strkjv@1Corinthians:9:2|) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul's apostleship because he was not one of the twelve.

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthte\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu\ (\-n\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_...picture of the change wrought by...(Romans:6:4-6|).

rwp@James:5:11 @{We call blessed} (\makarizomen\). Old word (present active indicative of \makariz\), from \makarios\ (happy), in N.T. only here and strkjv@Luke:1:48|. "We felicitate." As in strkjv@1:3,12; strkjv@Daniel:12:12|. {Ye have heard} (\kousate\). First aorist (constative) active indicative of \akou\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\Ib\). Job:did complain, but he refused to renounce God (Job:1:21; strkjv@2:10; strkjv@13:15; strkjv@16:19; strkjv@19:25f.|). He had become a stock illustration of loyal endurance. {Ye have seen} (\eidete\). Second aorist (constative) active indicative of \hora\. In Job's case. {The end of the Lord} (\to telos kuriou\). The conclusion wrought by the Lord in Job's case (Job:42:12|). {Full of pity} (\polusplagchnos\). Late and rare compound (\polus, splagchnon\), only here in N.T. It occurs also in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind." {Merciful} (\oiktirmn\). Late and rare adjective (from \oikteir\ to pity), in N.T. only here and strkjv@Luke:6:36|.

rwp@Info_John @ THE PURPOSE OF THE BOOK He tells us himself in strkjv@John:20:30f|...of the many signs wrought by...

rwp@John:3:21 @{That doeth the truth} (\ho poin tn altheian\). See strkjv@1John:1:6| for this striking phrase. {Comes to the light} (\erchetai pros to phs\). Is drawn by the light, spiritual heliotropes, not driven from it. {That may be made manifest} (\hina phanerthi\). Final \hina\ with first aorist passive subjunctive of \phanero\. {They have been wrought in God} (\en thei estin eirgasmena\). Periphrastic perfect passive indicative of \ergazomai\...that they have been wrought in...

rwp@John:4:54 @{The second sign that} (\deuteron smeion\). No article, simply predicate accusative, "This again a second sign did Jesus having come out of Judea into Galilee." The first one was also in Cana (2:1ff.|), but many were wrought in Jerusalem also (2:23|).

rwp@John:6:14 @{Saw the sign which he did} (\idontes ha epoisen smeia\)...added to those already wrought... (verse 2|). Cf. strkjv@2:23; strkjv@3:2|. {They said} (\elegon\). Inchoative imperfect, began to say. {Of a truth} (\alths\). Common adverb (from \alths\) in John (7:40|). {The prophet that cometh} (\ho prophts ho erchomenos\). There was a popular expectation about the prophet of strkjv@Deuteronomy:18:15| as being the Messiah (John:1:21; strkjv@11:27|). The phrase is peculiar to John, but the idea is in Acts (3:22; strkjv@7:37|). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.

rwp@John:6:26 @{Not because ye saw signs} (\ouch hoti eidete smeia\). Second aorist active indicative of the defective verb \hora\...had seen the "signs" wrought by...(verse 2|), but this one had led to wild fanaticism (verse 14|) and complete failure to grasp the spiritual lessons. {But because ye ate of the loaves} (\all' hoti ephagete ek tn artn\). Second aorist active indicative of \esthi\, defective verb. {Ye were filled} (\echortasthte\). First aorist passive indicative of \chortaz\, from \chortos\ (grass) as in verse 10|, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

rwp@John:7:21 @{One work} (\hen ergon\). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.|). He had wrought others before (2:23; strkjv@4:45|), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18|). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

rwp@John:10:41 @{Many came to him} (\polloi lthon pros auton\)...atmosphere than Jerusalem. John wrought no...(Matthew:19:2|). The crowds still bear the impress of John's witness to Christ as "true" (\alth\). Here was prepared soil for Christ.

rwp@John:20:20 @{Showed} (\edeixen\). First aorist active indicative of \deiknumi\. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke:24:39f.|) adds feet to hands and side. {Were glad} (\echarsan\). Second aorist passive indicative of \chair\. Jesus had said (16:22|) that it would be so. Luke adds (Luke:24:41|) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Luke:24:37|)...appearance and their highly wrought state....

rwp@John:20:30 @{Many other signs} (\polla alla smeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph\...of the vast number wrought by...(\enpion tn mathtn\), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in strkjv@1John:3:22|. John's book is written with a purpose which he states.

rwp@Info_Luke @ THIS COMPANION OF PAUL A PHYSICIAN The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his _Medical Language of St. Luke_ proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his _Horae Synopticae_ have picked out the most pertinent items which will stand. Cadbury in his _Style and Literary Method of Luke_ denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" (\ho iatros ho agaptos\, strkjv@Colossians:4:14|), "my beloved physician." Together they worked in the Island of Malta (Acts:28:8-10|) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed (\etherapeuonto\)...there is that Paul wrought miracles...(\iasato\), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mark:5:26|) by a milder and more general statement of a chronic case (Luke:8:43|).

rwp@Luke:3:15 @{Were in expectation} (\prosdokntos\). Genitive absolute of this striking verb already seen in strkjv@1:21|. {Reasoned} (\dialogizomenn\). 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} (\mpote autos ei ho Christos\). Optative \ei\ 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\) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (John:1:19|).

rwp@Luke:6:35 @{But} (\pln\). Plain adversative like \pln\ in verse 24|. Never despairing (\mden apelpizontes\). \Mden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mdena\ is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for \apelpiz\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40) insists that all the same the context demands this meaning because of \apelpizein\ in verse 34|, but the correct reading there is \elpizein\, not \apelpizein\. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have _nihil desperantes_, but the Vulgate has _nihil inde sperantes_ (hoping for nothing thence)...this false rendering has wrought great...(Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. {Sons of the Most High} (\huoi Hupsistou\). In strkjv@1:32| Jesus is called "Son of the Highest" and here all real children or sons of God (Luke:20:36|) are so termed. See also strkjv@1:35,76| for the use of "the Highest" of God. He means the same thing that we see in strkjv@Matthew:5:45,48| by "your Father." {Toward the unthankful and evil} (\epi tous acharistous kai ponrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

rwp@Luke:11:15 @{Dumb} (\kphon\). See on ¯Matthew:9:32|. {By Beelzebub} (\en Beezeboul\). Blasphemous accusation here in Judea as in Galilee (Mark:3:22; strkjv@Matthew:12:24,27|)...Songs:they were explained as wrought by...

rwp@Mark:6:14 @{Heard} (\kousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en auti\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|)...to conceive that Jesus wrought two...

rwp@Mark:8:24 @{I see men, for I behold them as trees walking} (\Blep tous anthrpous hoti hs dendra hor peripatountas\)...cure in the healings wrought by...

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

rwp@Matthew:12:31 @{But the blasphemy against the Spirit} (\h de tou pneumatos blasphmia\). Objective genitive. This is the unpardonable sin. In 32| we have \kata tou pneumatos tou hagiou\...by whose power Jesus wrought his...(12:28|) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (12:32|). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God's Spirit in men's lives and attribute the Spirit's work to the devil.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|)...repeated his sayings and wrought multitudes...(\Trachonitis\).

rwp@Matthew:20:16 @{The last first and the first last} (\hoi eschtoi prtoi kai hoi prtoi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).

rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous essen; heauton ou dunatai ssai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\)...other excuse. When Jesus wrought his...(Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.

rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoinnsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\doses kai lmpses\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon humn\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei m humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).

rwp@Revelation:2:1 @{In Ephesus} (\en Ephesi\). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts:19:35|), the home of the magic arts (Ephesian letters, strkjv@Acts:19:19|) and of the mystery-cults, place of Paul's three years' stay (Acts:19:1-10; strkjv@20:17-38|), where Aquila and Priscilla and Apollos laboured (Acts:18:24-28|), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts:19:38|), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls it "the City of Change." {These things} (\tade\). This demonstrative seven times here, once with the message to each church (2:1,8,12,18; strkjv@2:1,7,14|), only once elsewhere in N.T. (Acts:21:11|). {He that holdeth} (\ho kratn\). Present active articular participle of \krate\, a stronger word than \echn\ in strkjv@1:16|, to which it refers. {He that walketh} (\ho peripatn\). Present active articular participle of \peripate\, an allusion to strkjv@1:13|. These two epithets are drawn from the picture of Christ in strkjv@1:13-18|, and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.

rwp@Revelation:4:11 @{Our Lord and our God} (\ho kurios kai ho theos hmn\). The nominative form here used as vocative as in strkjv@John:20:28| and often. {To receive} (\labein\). Epexegetic second aorist active infinitive of \lamban\ with \axios\ (worthy). {The glory} (\tn doxan\). The article referring to \doxan\ in verse 9| and so with \tn timn\ (the honour), though \tn dunamin\ (the power) is not in verse 9|, but is the power due to be ascribed to God. {Thou didst create} (\su ektisas\). Emphasis on \su\ (thou), first aorist active indicative of \ktiz\, the verb used about the act of creation by Paul in strkjv@Colossians:1:16| (\ektisth, ektistai\), constative aorist giving a summary picture of the whole (not as a process). {Because of thy will} (\dia to thelma sou\). Reason for creation of the universe as in strkjv@Hebrews:2:10| (\di' hon\). {They were} (\san\). Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God's purpose in the eternal past before the actual creation in time. {And were created} (\kai ektisthsan\). First aorist passive indicative of the same verb, \ktiz\, just used and in the plural, while Paul (Colossians:1:16|) uses the singular \ektisth\. See strkjv@1Corinthians:8:6|. God's will wrought through the Logos (Christ).

rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimonin\). "Spirits of demons." Explanation of the simile \hs batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta smeia\). "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). {Unto the war of the great day of God, the Almighty} (\eis ton polemon ts hmeras ts megals 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|. Paul uses "that day" for the day of the Lord Jesus (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:19:20 @{Was taken} (\epiasth\). First aorist (prophetic) passive indicative of the Doric \piaz\ (Attic \piez\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophts\). 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 smeia enpion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplansen\). 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 ti eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblthsan\). First aorist passive Indicative of \ball\. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete). {Alive} (\zntes\). Present active participle of \za\, predicative nominative, "living." {Into the lake of fire} (\eis tn limnn tou puros\). Genitive \puros\ describes this \limnn\ (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} (\ts kaiomens en theii\). Note the genitive here in place of the accusative \limnn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en theii\ (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:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mkos auts hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth)...interpretations upon this highly wrought symbolic...(John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

rwp@Romans:15:18 @{...save those which Christ wrought through...} (\ti hn ou kateirgasato Christos di' emou\). Rather, "any one of those things which Christ did not work through me." The antecedent of \hn\ is the unexpressed \toutn\ and the accusative relative \ha\ (object of \kateirgasato\) is attracted into the genitive case of \toutn\ after a common idiom. {By word and deed} (\logi kai ergi\). Instrumental case with both words. By preaching and life (Luke:24:19; strkjv@Acts:1:1; strkjv@7:22; strkjv@2Corinthians:10:11|).

CONCORD wrought