2Corinthians:10-13
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Corinthians:10:2 @{I beseech} (\deomai\). Songs:here, but \parakal\ in verse 1|. Perhaps, "I beg" suits the new turn here. {That I may not when present show courage} (\to m parn tharrsai\). Articular infinitive (aorist active of \tharre\) in the accusative case with negative \m\ the direct object of \deomai\. Literally, "I beg the not when present (\parn\ nominative present participle agreeing with subject of \tharr\ in spite of being in the accusative infinitive clause, \to m tharrsai\) showing courage." The example of humility in Christ makes Paul drop "from magisterial exhortation to earnest entreaty" (Plummer). {As if we walked according to the flesh} (\hs kata sarka peripatountas\). Another sneering charge as made plain by the use of \hs\ with the participle for the alleged reason.
rwp@2Corinthians:10:3 @{In the flesh} (\en sarki\). But that is a very different thing from walking \kata sarka\ according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations. {We war} (\strateuometha\). Literary plural again after \logizomai\ in verse 2|. Old word to lead an army (\stratos\). In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor.
rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla ts strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata ti thei\). This dative of personal interest (ethical dative) can be like \asteios ti thei\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochurmatn\). \Kathairesis\ is old word from \kathaire\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochurma\ is old word, common in the Apocrypha, from \ochuro\, to fortify, and that from \ochuros\ (from \ech\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.
rwp@2Corinthians:10:5 @{Casting down imaginations} (\logismous kathairountes\). The same military figure (\kathairesis\) and the present active participle agreeing with \strateuometha\ in verse 3| (verse 4| a parenthesis). The reasonings or imaginations (\logismous\, old word from \logizomai\, to reckon, only here in N.T. and strkjv@Romans:2:15|) are treated as forts or citadels to be conquered. {Every high thing that is exalted} (\pan hupsma epairomenon\). Same metaphor. \Hupsma\ from \hupso\ is late _Koin_ word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by \epairomenon\. Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul's skill and courage today. {Bringing every thought into captivity} (\aichmaltizontes pn noma\). Present active participle of \aichmaltiz\, common _Koin_ verb from \aichmaltos\, captive in war (\aichm\, spear, \haltos\ verbal of \haliskomai\, to be taken). See on ¯Luke:21:24|. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For \noma\ (device) see on ¯2:11|. {To the obedience of Christ} (\eis tn hupakon tou Christou\). Objective genitive, "to the obedience unto Christ." That is Paul's conception of intellectual liberty, freedom in Christ. Deissmann (_St. Paul_, p. 141) calls this "the mystic genitive."
rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoimi echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoims ech\ for the same idea (adverb \hetoims\). {Disobedience} (\parakon\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupako\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plrthi humn h hupako\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.
rwp@2Corinthians:10:7 @{Ye look} (\Blepete\). Either indicative or imperative. Either makes sense but the indicative the best sense. {Before your face} (\kata prospon\). They ought to look below the surface. If it is imperative, they should see the facts. {That he is Christ's} (\Christou einai\). Predicate genitive in indirect discourse).
rwp@2Corinthians:10:8 @{Somewhat abundantly} (\perissoteron ti\). Comparative, "somewhat more abundantly" than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For \ean te\ see strkjv@Romans:14:8|. {I shall not be put to shame} (\ouk aischunthsomai\). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7|).
rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\hs an ekphobein humas dia tn epistoln\). This use of \hs an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2Corinthians:10:11 @{What we are} (\hoioi esmen\). Rather, "what sort" (\hoioi\), not \ho\ (what) nor \hoi\ (who). Literary plural. \Hoios\ is qualitative just as \toioutoi\ (such). Paul's quality in his letters when absent (\apontes\) and in his deeds when present (\parontes\) is precisely the same.
rwp@2Corinthians:10:12 @{To number or compare ourselves} (\enkrinai sunkrinai\). Paronomasia here, play on the two words. \Enkrinai\ is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb \sunkrinai\ (first aorist active infinitive of \sunkrin\, old verb, in N.T. only here and strkjv@1Corinthians:2:13|) originally meant to combine as in strkjv@1Corinthians:2:13| (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here. {Measuring themselves by themselves} (\en heautois heautous metrountes\). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. {Comparing themselves with themselves} (\sunkrinontes heautous heautois\). Associate instrumental case \heautois\ after \sunkrinontes\ (verb just explained). Paul is not keen to fall into the trap set for him. {Are without understanding} (\ou sunisin\). The regular form for present active indicative third plural of \sunimi\, to comprehend, to grasp. Some MSS. have the late form \suniousin\ (omega form \suni\). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians:5:17; strkjv@1Timothy:1:7|). Cf. strkjv@Mark:8:17|.
rwp@2Corinthians:10:13 @{Beyond our measure} (\eis ta ametra\). "Into the unmeasured things," "the illimitable." Old word, here only in N.T. {Of the province} (\tou kanonos\). Old word (\kanna\ like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 15,16|) and strkjv@Galatians:6:16| (rule to walk by). {To reach even unto you} (\ephikesthai achri kai humn\). Second aorist middle infinitive of \ephikneomai\, old verb, only here and verse 14| in N.T. Paul's measuring-rod extends to Corinth.
rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).
rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomens ts pistes\). Genitive absolute of the present passive participle of \auxan\, to grow. {We shall be magnified} (\megalunthnai\). First aorist passive infinitive of \megalun\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz\, to hope.
rwp@2Corinthians:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina humn\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.
rwp@2Corinthians:10:17 @Paul quotes strkjv@Proverbs:27:2|.
rwp@2Corinthians:10:18 @{Is approved} (\dokimos\). Accepted (from \dechomai\) by the Lord. The Lord accepts his own recommendation (\sunistsin\, see on ¯2Corinthians:3:1f.|).
rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.
rwp@2Corinthians:11:2 @{With a godly jealousy} (\theou zli\). Instrumental case of \zlos\. With a jealousy of God. {I espoused} (\hrmosamn\). First aorist middle indicative of \harmoz\, old verb to join, to fit together (from \harmos\, joint). Common for betrothed, though only here in N.T. The middle voice indicates Paul's interest in the matter. Paul treats the Corinthians as his bride.
rwp@2Corinthians:11:3 @{The serpent beguiled Eve} (\ho ophis expatsen Heuan\). Paul's only mention of the serpent in Eden. The compound \exapata\ means to deceive completely. {Lest by any means} (\m ps\). Common conjunction after verbs of fearing. {Corrupted} (\phthari\). Second aorist passive subjunctive with \m ps\ of \phtheir\, to corrupt.
rwp@2Corinthians:11:4 @{Another Jesus} (\allon Isoun\). Not necessarily a different Jesus, but any other "Jesus" is a rival and so wrong. That would deny the identity. {A different spirit} (\pneuma heteron\). This is the obvious meaning of \heteron\ in distinction from \allon\ as seen in strkjv@Acts:4:12; strkjv@Galatians:1:6f|. But this distinction in nature or kind is not always to be insisted on. {A different gospel} (\euaggelion heteron\). Similar use of \heteron\. {Ye do well to bear with him} (\kals anechesthe\). Ironical turn again. "Well do you hold yourselves back from him" (the coming one, whoever he is). Some MSS. have the imperfect \aneichesthe\ (did bear with).
rwp@2Corinthians:11:5 @{That I am not a whit behind the very chiefest apostles} (\mden husterkenai tn huperlian apostoln\). Perfect active infinitive of \hustere\, old verb to fall short with the ablative case. The rare compound adverb \huperlian\ (possibly in use in the vernacular) is probably ironical also, "the super apostles" as these Judaizers set themselves up to be. "The extra-super apostles" (Farrar). Also in strkjv@12:11|. He is not referring to the pillar-apostles of strkjv@Galatians:2:9|.
rwp@2Corinthians:11:6 @{Rude in speech} (\idits ti logi\). Locative case with \idits\ for which word see on ¯Acts:4:13; strkjv@1Corinthians:14:16,23,24|. The Greeks regarded a man as \idits\ who just attended to his own affairs (\ta idia\) and took no part in public life. Paul admits that he is not a professional orator (cf. strkjv@10:10|), but denies that he is unskilled in knowledge (\all' ou ti gnsei\). {Among all men} (\en psin\). He has made his mastery of the things of Christ plain among all men. He knew his subject.
rwp@2Corinthians:11:7 @{In abasing myself} (\emauton tapeinn\). Humbling myself by making tents for a living while preaching in Corinth. He is ironical still about "doing a sin" (\hamartian epoisa\). {For nought} (\drean\). _Gratis_. Accusative of general reference, common adverb. It amounts to sarcasm to ask if he did a sin in preaching the gospel free of expense to them "that ye may be exalted."
rwp@2Corinthians:11:8 @{I robbed} (\esulsa\). Old verb to despoil, strip arms from a slain foe, only here in N.T. He allowed other churches to do more than their share. {Taking wages} (\labn opsnion\). For \opsnion\ see on ¯1Corinthians:9:7; strkjv@Romans:6:17|. He got his "rations" from other churches, not from Corinth while there.
rwp@2Corinthians:11:9 @{I was not a burden to any man} (\ou katenarksa outhenos\). First aorist active indicative of \katanarka\. Jerome calls this word one of Paul's _cilicisms_ which he brought from Cilicia. But the word occurs in Hippocrates for growing quite stiff and may be a medical term in popular use. \Narka\ means to become numb, torpid, and so a burden. It is only here and strkjv@12:13f|. Paul "did not benumb the Corinthians by his demand for pecuniary aid" (Vincent). {From being burdensome} (\abar\). Old adjective, free from weight or light (\a\ privative and \baros\, weight). See on ¯1Thessalonians:2:9| for same idea. Paul kept himself independent.
rwp@2Corinthians:11:10 @{No man shall stop me of this glorying} (\h kauchsis haut ou phragsetai eis eme\). More exactly, "This glorying shall not be fenced in as regards me." Second future passive of \phrass\, to fence in, to stop, to block in. Old verb, only here in N.T. {In the regions of Achaia} (\en tois klimasin ts Achaias\). \Klima\ from \klin\, to incline, is _Koin_ word for declivity slope, region (our climate). See chapter strkjv@1Corinthians:9| for Paul's boast about preaching the gospel without cost to them.
rwp@2Corinthians:11:11 @{God knoweth} (\ho theos oiden\). Whether they do or not. He knows that God understands his motives.
rwp@2Corinthians:11:12 @{That I may cut off occasion} (\hina ekkops tn aphormn\). Purpose clause with \hina\ and first aorist active subjunctive of \ekkopt\, old verb to cut out or off (Matthew:3:10; strkjv@5:30|). See strkjv@2Corinthians:5:12| for \aphormn\. {From them which desire an occasion} (\tn thelontn aphormn\). Ablative case after \ekkops\. There are always some hunting for occasions to start something against preachers. {They may be found} (\heurethsin\). First aorist passive subjunctive of \heurisk\, to find with final conjunction \hina\.
rwp@2Corinthians:11:13 @{False apostles} (\pseudapostoloi\). From \pseuds\, false, and \apostolos\. Paul apparently made this word (cf. strkjv@Revelation:2:2|). In verse 26| we have \pseudadelphos\, a word of like formation (Galatians:2:4|). See also \pseudochristoi\ and \pseudoprophtai\ in strkjv@Mark:13:22|. {Deceitful} (\dolioi\). Old word from \dolos\ (lure, snare), only here in N.T. (cf. strkjv@Romans:16:18|). {Fashioning themselves} (\metaschmatizomenoi\). Present middle (direct) participle of the old verb \metaschmatiz\ for which see on strkjv@1Corinthians:4:6|. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13,14,15|.
rwp@2Corinthians:11:14 @{An angel of light} (\aggelon phtos\). The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. "Like master like man." Cf. strkjv@2:11; strkjv@Galatians:1:8|. This terrible portrayal reveals the depth of Paul's feelings about the conduct of the Judaizing leaders in Corinth. In strkjv@Galatians:2:4| he terms those in Jerusalem "false brethren."
rwp@2Corinthians:11:15 @{As ministers of righteousness} (\hs diakonoi dikaiosuns\). Jesus (John:10:1-21|) terms these false shepherds thieves and robbers. It is a tragedy to see men in the livery of heaven serve the devil.
rwp@2Corinthians:11:16 @{Let no man think me foolish} (\m tis me doxi aphrona einai\). Usual construction in a negative prohibition with \m\ and the aorist subjunctive \doxi\ (Robertson, _Grammar_, p. 933). {But if ye do} (\ei de m ge\). Literally, "But if not at least (or otherwise)," that is, If you do think me foolish. {Yet as foolish} (\kan hs aphrona\). "Even if as foolish." Paul feels compelled to boast of his career and work as an apostle of Christ after the terrible picture just drawn of the Judaizers. He feels greatly embarrassed in doing it. Some men can do it with complete composure (_sang froid_).
rwp@2Corinthians:11:17 @{Not after the Lord} (\ou kata Kurion\). Not after the example of the Lord. He had appealed to the example of Christ in strkjv@10:1| (the meekness and gentleness of Christ). Paul's conduct here, he admits, is not in keeping with that. But circumstances force him on.
rwp@2Corinthians:11:18 @{After the flesh} (\kata sarka\). It is \kata sarka\ not \kata Kurion\. {I also} (\kag\). But he knows that it is a bit of foolishness and not like Christ.
rwp@2Corinthians:11:19 @{Gladly} (\hdes\). Irony again. Cf. \kalos\ in strkjv@11:4| (Mark:7:9|). Songs:as to \phronimoi ontes\ (being wise).
rwp@2Corinthians:11:20 @{For ye bear with a man} (\anechesthe gar\). " You tolerate tyranny, extortion, craftiness, arrogance, violence, and insult" (Plummer). Sarcasm that cut to the bone. Note the verb with each of the five conditional clauses (enslaves, devours, takes captive, exalteth himself, smites on the face). The climax of insult, smiting on the face.
rwp@2Corinthians:11:21 @{By way of disparagement} (\kata atimian\). Intense irony. Cf. strkjv@6:8|. {As though} (\hs hoti\). Presented as the charge of another. "They more than tolerate those who trample on them while they criticize as 'weak' one who shows them great consideration" (Plummer). After these prolonged explanations Paul "changes his tone from irony to direct and masterful assertion" (Bernard). {I am bold also} (\tolm kag\). Real courage. Cf. strkjv@10:2,12|.
rwp@2Corinthians:11:22 @{Songs:am I} (\kag\). This is his triumphant refrain with each challenge.
rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).
rwp@2Corinthians:11:24 @{Five times received I forty stripes save one} (\pentakis tesserakonta para mian elabon\). The Acts and the Epistles are silent about these Jewish floggings (Matthew:27:36|). See on ¯Luke:12:47| for omission of \plgas\ (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy:25:1-3|). Cf. Josephus (_Ant_. IV. 8, 1, 21).
rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:11:27 @{In labour and travail} (\kopi kai mochthi\). Both old words for severe work, combined here as in strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|, "by toil and moil" (Plummer). The rest of the list is like the items in strkjv@2Corinthians:6:4ff|. {In cold} (\en psuchei\). Old word from \psuch\, to cool by blowing. See strkjv@Acts:28:2|. See the picture of the aged Paul later in the Roman dungeon (2Timothy:4:9-18|).
rwp@2Corinthians:11:28 @{Besides those things that are without} (\chris tn parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\h epistasis moi h kath' hmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\h merimna pasn tn ekklsin\). Objective genitive after \merimna\ (distractions in different directions, from \meriz\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.
rwp@2Corinthians:11:29 @{I burn} (\puroumai\). Present passive indicative of \puro\, old verb to inflame (from \pur\, fire). When a brother stumbles, Paul is set on fire with grief.
rwp@2Corinthians:11:30 @{The things that concern my weakness} (\ta ts astheneias mou\). Like the list above.
rwp@2Corinthians:11:31 @{I am not lying} (\ou pseudomai\). The list seems so absurd and foolish that Paul takes solemn oath about it (cf. strkjv@1:23|). For the doxology see strkjv@Romans:1:25; strkjv@9:5|.
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthn\). First aorist passive of \chala\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sargani\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.
rwp@2Corinthians:12:1 @{I must needs glory} (\kauchasthai dei\). This is the reading of B L Latin Syriac, but Aleph D Bohairic have \de\ while K M read \d\. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient (\ou sumpheron\). {Visions} (\optasias\). Late word from \optaz\. See on ¯Luke:1:22; strkjv@Acts:26:19|. {Revelations of the Lord} (\apokalupseis Kuriou\). Unveilings (from \apokalupt\ as in strkjv@Revelation:1:1|). See on ¯2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@14:26|. Paul had both repeated visions of Christ (Acts:9:3; strkjv@16:9; strkjv@18:9; strkjv@22:17; strkjv@27:23f.|) and revelations. He claimed to speak by direct revelation (1Corinthians:11:23; strkjv@15:3; strkjv@Galatians:1:12; strkjv@Ephesians:3:3|, etc.).
rwp@2Corinthians:12:2 @{I know a man} (\oida anthrpon\). Paul singles out one incident of ecstasy in his own experience that he declines to describe. He alludes to it in this indirect way as if it were some other personality. {Fourteen years ago} (\pro etn dekatessarn\). Idiomatic way of putting it, the preposition \pro\ (before) before the date (Robertson, _Grammar, p. 621f.) as in strkjv@John:12:1|. The date was probably while Paul was at Tarsus (Acts:9:30; strkjv@11:25|). We have no details of that period. {Caught up} (\harpagenta\). Second aorist passive participle of \harpaz\, to seize (see on strkjv@Matthew:11:12|). {Even to the third heaven} (\hes tritou ouranou\). It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (_Test. of the Twelve Pat._, Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer).
rwp@2Corinthians:12:3 @{I do not know} (\ouk oida\). Paul declines to pass on his precise condition in this trance. We had best leave it as he has told it.
rwp@2Corinthians:12:4 @{Into Paradise} (\eis paradeison\). See on ¯Luke:23:43| for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2|. Some Jews (_Book of the Secrets of Enoch_, chapter viii) make Paradise in the third heaven. The rabbis had various ideas (two heavens, three, seven). We need not commit Paul to any "celestial gradation" (Vincent). {Unspeakable words} (\arrta rmata\). Old verbal adjective (\a\ privative, \rtos\ from \re\), only here in N.T. {Not lawful} (\ouk exon\). Copula \estin\ omitted. Hence Paul does {not} give these words.
rwp@2Corinthians:12:5 @{But on mine own behalf} (\huper de emautou\). As if there were two Pauls. In a sense there were. He will only glory in the things mentioned above, the things of his weaknesses (11:30|).
rwp@2Corinthians:12:6 @{I shall not be foolish} (\ouk esomai aphrn\). Apparent contradiction to strkjv@11:1,16|. But he is here speaking of the Paul "caught up" in case he should tell the things heard (condition of the third class, \ean\ and first aorist subjunctive \thels\). {Of me} (\eis eme\). To my credit, almost like dative (cf. \en emoi\ in strkjv@1Corinthians:14:11|).
rwp@2Corinthians:12:7 @{By reason of the exceeding greatness} (\ti huperboli\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina m huperairmai\). Present passive subjunctive in final clause of \huperair\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops ti sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \ti sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.
rwp@2Corinthians:12:8 @{Concerning this thing} (\huper toutou\). More likely, "concerning this messenger of Satan." {That it might depart from me} (\hina aposti aph' emou\). Second aorist active (intransitive) subjunctive of \aphistmi\ in final clause, "that he stand off from me for good."
rwp@2Corinthians:12:9 @{He hath said} (\eirken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hdista mallon\). Two adverbs, one superlative (\hdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episknsi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.
rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.
rwp@2Corinthians:12:11 @{I am become foolish} (\gegona aphrn\). Perfect active indicative of \ginomai\. In spite of what he said in verse 6| that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of strkjv@11:1,16|. He has been swept on by the memory of the ecstasy. {For I ought to have been commended by you} (\eg gar pheilon huph' humn sunistasthai\). Explanation of "ye compelled me." Imperfect active \pheilon\ of \opheil\, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But \sunistasthai\ is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you" instead of having to glorify myself. He repeats his boast already made (11:5f.|), that he is no whit behind "the super-extra apostles" (the Judaizers), "though I am nothing" (\ei kai ouden eimi\). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. strkjv@1Corinthians:15:9; strkjv@1Timothy:1:15f.|).
rwp@2Corinthians:12:12 @{Of an apostle} (\tou apostolou\). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul (\smeia\, signs, \terata\, wonders, \dunameis\, powers or miracles) as in strkjv@Hebrews:2:4|.
rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hssthte\). First aorist passive indicative of \hssoomai\, the text of Aleph B D instead of the usual \httthte\ from the common \httaomai\ to be inferior or less from the comparative \httn\. See \hssn\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tn adikian tautn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).
rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).
rwp@2Corinthians:12:15 @{I will most gladly spend and be spent} (\hdista dapans kai ekdapanthsomai\). Both future active of old verb \dapana\ (Mark:5:26|) to spend money, time, energy, strength and the future passive of \ekdapana\, late compound to spend utterly, to spend out, (\ek-\), to spend wholly. Only here in N.T.
rwp@2Corinthians:12:16 @{I did not myself burden you} (\eg ou katebarsa humas\). First aorist active of late verb \katabare\, to press a burden down on one. Only here in N.T. {Crafty} (\panourgos\). Old word from \pan\, all, and \ergo\, to do anything (good or bad). Good sense is skilful, bad sense cunning. Only here in N.T. and Paul is quoting the word from his enemies. {With guile} (\doli\). Instrumental case of \dolos\, bait to catch fish with. The enemies of Paul said that he was raising this big collection for himself. Moffatt has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical.
rwp@2Corinthians:12:17 @{Did I take advantage} (\epleonektsa\). Paul goes right to the point without hedging. For this verb from \pleon\ and \ech\, to have more, see on ¯2Corinthians:2:11; strkjv@7:2|. {By any one of them} (\tina--di' autou\). An anacoluthon for \tina\ is left in the accusative without a verb and \di' autou\ takes up the idea, "as to any one by him." {Whom} (\hn\). The genitive relative is attracted from the accusative \hous\ into the case of the unexpressed antecedent \touton\). \M\ expects the negative answer as does \mti\ in 18|.
rwp@2Corinthians:12:18 @{The brother} (\ton adelphon\). Probably the brother of Titus (cf. strkjv@8:18|). {Did Titus take advantage of you?} (\mti epleonektsen humas Titos?\). That puts the issue squarely. {By the same Spirit} (\ti auti pneumati\). That translation refers to the Holy Spirit and makes the case instrumental. The locative case, "in the same spirit," makes it mean that Paul's attitude is the same as that of Titus and most likely is correct, for "in the same steps" (\tois autois ichnesin\) is in locative case.
rwp@2Corinthians:12:19 @{Ye think all this time} (\palai dokeite\). Progressive present indicative, "for a long time ye have been thinking." {We are excusing ourselves} (\apologoumetha\). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.
rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\m ps elthn ouch hoious thel heur humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \m ps\ as the conjunction and with \ouch\ as the negative of the verb \heur\ (second aorist active subjunctive of \heurisk\), \m\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag heureth\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\m ps\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusiseis\). From \phusio\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.
rwp@2Corinthians:12:21 @{When I come again} (\palin elthontos mou\). Genitive absolute. Paul assumes it as true. {Lest my God humble me} (\m tapeinsi me ho theos mou\). Negative final clause (\m\ and first aorist active subjunctive), going back to \phoboumai\ in 20|. He means a public humiliation as his fear. The conduct of the church had been a real humiliation whether he refers to a previous visit or not. {That have sinned heretofore} (\tn promartkotn\). Genitive plural of the articular perfect active participle of \proamartan\ to emphasize continuance of their sinful state as opposed to \m metanosantn\ (did not repent) in the aorist tense.
rwp@2Corinthians:13:1 @{The third time I am coming} (\triton erchomai\). Either the third that he had planned to come or that he had been twice. The warning is made by quoting strkjv@Deuteronomy:19:15|.
rwp@2Corinthians:13:2 @{As when I was present the second time} (\hs parn to deuteron\). This translation assumes the second visit as already made. It is a natural way to take the Greek \hs parn\. But \hs\ with \parn\ can also mean "as if present" the second time (Authorized Version). Probably "as when" is the more natural rendering, but the other cannot be ruled entirely out in view of strkjv@1:15-23|. {If I come again} (\ean elth eis to palin\). Condition of third class. The use of \palin\ of itself suits the idea that Paul had not yet made the second visit as it means simply "again" or "back," but in strkjv@Matthew:26:44| we find \palin ek tritou\ (again a third time) and so it is not decisive.
rwp@2Corinthians:13:3 @{A proof of Christ} (\dokimn tou Christou\). He will give it to them. "I will not spare." He will show that Christ speaks "in me" (\en emoi\).
rwp@2Corinthians:13:4 @{But we shall live with him through the power of God} (\alla zsomen sun auti ek dunames theou\). Songs:real is Paul's sense of his union with Christ.
rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en ti pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).
rwp@2Corinthians:13:6 @{That ye shall know} (\hoti epignsesthe\). Such a testing of themselves will give them full knowledge that Paul is not {reprobate} (\adokimos\). The best way for vacillating Christians to stop it is to draw close to Christ.
rwp@2Corinthians:13:7 @{Though we be as reprobate} (\hmeis de hs adokimoi men\). Literally, "And that" (\hina de\). Paul wishes them to do no wrong (\kakon mden\). He has no desire to exercise his apostolic authority and "appear approved" (\dokimoi phanmen\, second aorist passive subjunctive of \phain\). He had far rather see them do "the noble thing" (\to kalon\) even if it should make him appear disapproved after all that he has said.
rwp@2Corinthians:13:8 @{Against the truth} (\kata ts altheias\). He means in the long run. We can hinder and hold down the truth by evil deeds (Romans:1:18|), but in the end the truth wins.
rwp@2Corinthians:13:9 @{For we rejoice} (\chairomen gar\). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented. {Your perfecting} (\humn katartisin\). Late word from \katartiz\, to fit, to equip (see verb in verse 11|). In Plutarch, only here in N.T.
rwp@2Corinthians:13:10 @{That I may not when present deal sharply} (\hina parn apotoms chrsmai\). Late adverb from \apotomos\, curt, cut off. In N.T. only here and strkjv@Titus:1:13|.
rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagii philmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!
rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\h charis tou Kuriou Isou Christou kai h agap tou theou kai h koinnia tou hagiou pneumatos meta pantn humn\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.
rwp@2John:1:6 @{Love} (\h agap\). The love just mentioned. {That we should walk} (\hina peripatmen\). Object clause in nominative case in apposition with \agap\, with \hina\ and the present active subjunctive of \peripate\, "that we keep on walking." {The commandment} (\h entol\). The one just mentioned with the same construction with \hina\ as in strkjv@1John:3:23|. John changes from the first person plural to the second (\kousate\ as in strkjv@1John:2:7|, \peripatte\) as in strkjv@1John:2:5,7|. {In it} (\en auti\). Either to \altheii\ (truth) of verse 4|, \agap\ of this verse, or \entol\ of this verse. Either makes good sense, probably "in love." With \peripate\ (walk) we have often \en\ (1John:1:7,11|, etc.) or \kata\ (according to) as in strkjv@Mark:7:5; strkjv@1Corinthians:3:3; strkjv@2Corinthians:10:2|, etc.
rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\tn planontn hums\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi m homologountes\). "The ones not confessing" (\m\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Isoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elluthota\ (perfect active participle) in this same construction with \homologe\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).
rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautn tn didachn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\m lambanete auton\). Present active imperative with \m\. For \lamban\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein auti m legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \m\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.
rwp@2John:1:12 @{I would not} (\ouk eboulthn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \charts\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\prospon pros prospon\) we have in strkjv@1Corinthians:13:12|. {Your} (\humn\). Or "our" (\hmn\). Both true. {That may be fulfilled} (\hina peplrmen i\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plro\, as in strkjv@1John:1:4|, which see.
rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).
rwp@2Peter:1:13 @{I think it right} (\dikaion hgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\sknmati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skn\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \sknos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnsei\). Old word, from \hupomimnsk\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."
rwp@2Peter:1:14 @{The putting off of my tabernacle} (\h apothesis tou sknnmatos mou\). For \apothesis\ see on ¯1Peter:3:21| and for \sknma\ verse 13|. For the metaphor see strkjv@2Corinthians:5:3f|. {Cometh swiftly} (\tachin estin\). Late adjective (Theocritus, LXX, inscription), in N.T. only here and strkjv@2:1|. It is not clear whether \tachinos\ means soon or speedy as in strkjv@Isaiah:59:7| and like \tachus\ in strkjv@James:1:19|, or sudden, like \tachus\ in Plato (_Republ_. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. {Signified unto me} (\edlsen moi\). First aorist active indicative of \dlo\, old verb (from \delos\), as in strkjv@1Peter:1:11|. Peter refers to the incident told in strkjv@John:21:18f.|, which he knew by personal experience before John wrote it down.
rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.
rwp@2Peter:1:20 @{Knowing this first} (\touto prton ginskontes\). Agreeing with \poieite\ like \prosechontes\ in verse 19|. {No prophecy of Scripture} (\psa prophteia ou\). Like the Hebrew _lo-kl_, but also in the papyri as in strkjv@1John:2:21| (Robertson, _Grammar_, p. 753). {Is} (\ginetai\). Rather "comes," "springs" (Alford), not "is" (\estin\). {Of private interpretation} (\idias epiluses\). Ablative case of origin or source in the predicate as with \gnms\ in strkjv@Acts:20:3| and with \tou theou\ and \ex hmn\ in strkjv@2Corinthians:4:7|. "No prophecy of Scripture comes out of private disclosure," not "of private interpretation." The usual meaning of \epilusis\ is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved" as the idea here. The verb \epilu\, to unloose, to untie, to release, occurs twice in the N.T., once (Mark:4:34|) where it can mean "disclose" about parables, the other (Acts:19:39|) where it means to decide. It is the prophet's grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.
rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\hi\). Instrumental case, but it may mean "of what." {Is overcome} (\htttai\). Perfect passive indicative of \htta\ (from \httn\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\touti\). "By this one (or thing)." {Is brought into bondage} (\dedoultai\). Perfect passive indicative of \doulo\. Like Paul again (Romans:6:16,18; strkjv@8:21|).
rwp@2Peter:3:14 @{Wherefore} (\dio\). As in strkjv@1:10,12|. {Give diligence} (\spoudasate\). As in strkjv@1:10|. {That ye may be found} (\heurethnai\). First aorist passive infinitive (cf. \heurethsetai\ in verse 10|). For this use of \heurisk\ about the end see strkjv@2Corinthians:5:3; strkjv@Phillipians:3:9; strkjv@1Peter:1:7|. {Without spot and blameless} (\aspiloi kai ammtoi\). Predicate nominative after \heurethnai\. See strkjv@2:13| for position words \spiloi kai mmoi\ and strkjv@1Peter:1:19| for \ammos\ (so strkjv@Jude:1:24|) \kai aspilos\ (so strkjv@James:1:27|). \Ammtos\ (old verbal of \mmaomai\) only here in N.T. save some MSS. in strkjv@Phillipians:2:15|.
rwp@2Thessalonians:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein ti thei\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kaths axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei h pistis humn\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan\ is one of Paul's frequent compounds in \huper\ (\huper-bain\, strkjv@1Thessalonians:4:6|; \huper-ek-tein\, strkjv@2Corinthians:10:14|; \huper-en-tugchan\, strkjv@Romans:8:26|; \huper-nika\, strkjv@Romans:8:37|; \huper-pleonaz\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.
rwp@2Thessalonians:1:4 @{Songs:that} (\hste\). Another example of \hste\ and the infinitive (\enkauchsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hmas\). Accusative of general reference with the infinitive, but not merely \hms\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois digmois humn\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \digmos\, old word from \dik\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \hn\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).
rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hmn\). Let up, release. Old word from \animi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en ti apokalupsei tou Kuriou Isou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggeln dunames autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).
rwp@2Thessalonians:1:12 @{That} (\hops\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en auti\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hmn kai kuriou Isou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \str\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en ti basileii tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."
rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\m taches saleuthnai humas\). First aorist passive infinitive of \saleu\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \m\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mde throeisthai\). Old verb \throe\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthnai\)" (Milligan). {Either by spirit} (\mte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mde\ Paul divides into three sources by \mte, mte, mte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mte di' epistols hs di' hmn\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\hs hoti enestken h hmera tou kuriou\). Perfect active indicative of \enistmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enestta\, the things present, and \ta mellonta\, the things future (to come). The use of \hs hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasi apati adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tn agapn ts altheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to sthnai autous\). First aorist passive infinitive of \sz\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.
rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patr hmn\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapsas hmas\). This singular articular participle refers to \ho patr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklsin ainian\). Distinct feminine form of \ainios\ here instead of masculine as in strkjv@Matthew:25:46|.
rwp@2Thessalonians:2:17 @{Comfort and stablish} (\parakalesai kai strixai\). First aorist active optative of wish for the future of two common verbs \parakale\ (see on ¯1Thessalonians:3:7; strkjv@4:18; strkjv@5:14|) and \steriz\ (see on ¯1Thessalonians:3:2,13|). God is the God of {comfort} (2Corinthians:1:3-7|) and strength (Romans:1:11; strkjv@16:25|).
rwp@2Thessalonians:3:4 @{And we have confidence} (\pepoithomen\). Second perfect indicative of \peith\, to persuade, intransitive in this tense, we are in a state of trust. {In the Lord touching you} (\en kurii eph' humas\). Note the two prepositions, \en\ in the sphere of the Lord (1Thessalonians:4:1|) as the _ground_ of Paul's confident trust, \eph'\ (\epi\) with the accusative (towards you) where the dative could have been used (cf. strkjv@2Corinthians:2:3|). {Ye both do and will do} (\[kai] poieite kai poisete\). Compliment and also appeal, present and future tenses of \poie\. {The things which we command} (\ha paraggellomen\). Note of apostolic authority here, not advice or urging, but command.
rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.
rwp@2Thessalonians:3:8 @{For nought} (\drean\). Adverbial accusative, as a gift, gift-wise (\drea\, gift, from \didmi\). Same claim made to the Corinthians (2Corinthians:11:7|), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals _gratis_, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10|). See strkjv@1Thessalonians:2:9| for labour and travail, and night and day (\nuktos kai hmeras\, genitive of time, by night and by day). See strkjv@1Thessalonians:2:9| for rest of the verse in precisely the same words.
rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon dmen humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \didmi\. On \tupon\ see on ¯1Thessalonians:1:7|.
rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, m enkakste kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \M\ and the aorist subjunctive is a prohibition against beginning an act (Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of strkjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9; strkjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in strkjv@2Corinthians:13:7; strkjv@Galatians:6:9; strkjv@Romans:7:21| with the same idea. He has \agathopoie\, to do good, in strkjv@1Timothy:6:18|.
rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).
rwp@2Timothy:1:6 @{For the which cause} (\di' hn aitian\). "For which cause," stronger than \dio\. Songs:in verse 12; strkjv@Titus:1:13|. Only example of \aitia\ by Paul save in strkjv@Acts:28:20|. {I put thee in remembrance} (\anamimnsk\). Old compound to remind (1Corinthians:4:17; strkjv@2Corinthians:7:15|). {That thou stir up} (\se anazpurein\). Present active infinitive of \anazpure\, old double compound (\ana\ and \zpuron\, live coal, \zos\ and \pur\, then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See strkjv@1Thessalonians:5:19| for the figure of fire concerning the Holy Spirit. See \anapt\ in strkjv@Luke:12:49|. {The gift of God} (\to charisma tou theou\). See strkjv@1Timothy:4:14|. Here Paul says \mou\ (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See strkjv@1Corinthians:7:7; strkjv@Romans:6:23; strkjv@11:29| for the gift of God.
rwp@2Timothy:1:8 @{Be not ashamed of} (\m epaischunthis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthn\), transitive use of the passive voice as often in the _Koin_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathson\). First aorist active imperative of the double compound \sunkakopathe\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\ti euaggelii\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).
rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).
rwp@2Timothy:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia polln marturn\). Plutarch has \dia\ in this sense and Field (_Ot. Norv._) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of \dia\ strkjv@1Thessalonians:4:2; strkjv@2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|. Paul in strkjv@1Corinthians:15:1-8| gives many witnesses of the resurrection of Christ. {Commit thou} (\parathou\). Second aorist middle imperative of \paratithmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathk\ in strkjv@1:12,14|. "Deposit thou." {Faithful} (\pistois\). "Trustworthy," "reliable," as in strkjv@1Timothy:1:12| of Paul himself. {Able} (\hikanoi\). Capable, qualified, as in strkjv@1Corinthians:15:9; strkjv@2Corinthians:2:16; strkjv@3:5|. {Others also} (\kai heterous\). Not necessarily "different," but "others in addition." This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.
rwp@2Timothy:2:3 @{Suffer hardship with me} (\sunkakopathson\). See strkjv@1:8| for this verb. The old preacher challenges the young one to share hardship with him for Christ. {As a good soldier} (\hos kalos stratits\). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3f.; strkjv@1Timothy:1:18|. In strkjv@Phillipians:2:25| he called Epaphroditus "my fellow-soldier" (\sunstratitn mou\) as he did Archippus in strkjv@Philemon:1:2|.
rwp@2Timothy:2:4 @{No soldier on service} (\oudeis strateuomenos\). "No one serving as a soldier." See strkjv@1Corinthians:9:7| for this old verb and strkjv@2Corinthians:10:3; strkjv@1Timothy:1:18| for the metaphorical use. {Entangleth himself} (\empleketai\). Old compound, to inweave (see strkjv@Matthew:27:29| for \plek\), in N.T. only here and strkjv@2Peter:2:20|. Present middle (direct) indicative. {In the affairs} (\tais pragmateiais\). Old word (from \pragmateuomai\, strkjv@Luke:19:13|), business, occupation, only here in N.T. {Of this life} (\tou biou\). No "this" in the Greek, "of life" (course of life as in strkjv@1Timothy:2:2|, not existence \z\). {Him who enrolled him as a soldier} (\ti stratologsanti\). Dative case after \aresi\ (first aorist active subjunctive of \aresk\, to please, strkjv@1Thessalonians:2:4|, purpose clause with \hina\) of the articular first aorist active participle of \stratologe\, literary _Koin_ word (\stratologos\, from \stratos\ and \leg\), only here in N.T.
rwp@2Timothy:2:8 @{Risen from the dead} (\eggermenon ek nekrn\). Perfect passive participle of \egeir\, still risen as the perfect tense shows in strkjv@1Corinthians:15:4,12-20|. Predicate accusative. "Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in strkjv@Phillipians:2:5-11|. {Of the seed of David} (\ek spermatos Daueid\). The humanity of Christ as in strkjv@Romans:1:3; strkjv@Phillipians:2:7f|. {According to my gospel} (\kata to euaggelion mou\). Paul's very phrase in strkjv@Romans:2:16; strkjv@16:25|. Not a written gospel, but my message. See also strkjv@1Corinthians:15:1; strkjv@2Corinthians:11:7; strkjv@Galatians:1:11; strkjv@2:2; strkjv@1Timothy:1:11|.
rwp@2Timothy:2:9 @{Wherein} (\en hi\). In my gospel. {I suffer hardship} (\kakopath\). "I suffer evil." Old compound (\kakon, pasch\), elsewhere in N.T., strkjv@4:5; strkjv@James:5:13|. {Unto bonds} (\mechri desmn\). "Up to bonds." A common experience with Paul (2Corinthians:11:23; strkjv@Phillipians:1:7,13,14; strkjv@Colossians:4:18|). {As a malefactor} (\hs kakourgos\), old compound (\kakon, erg\, doer of evil), in N.T. only here and strkjv@Luke:23:32ff.| (of the robbers). One of the charges made against Paul. {Is not bound} (\ou dedetai\). Perfect passive indicative of \de\, to bind. Old verb. See strkjv@1Corinthians:7:27,39; strkjv@Romans:7:2|. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; strkjv@1Thessalonians:2:13; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17; strkjv@Phillipians:1:14; strkjv@Titus:2:5|).
rwp@2Timothy:2:10 @{For the elect's sake} (\dia tous eklektous\). "Because of the elect." God's elect (Romans:8:33; strkjv@Colossians:3:12; strkjv@Titus:1:1|) for whom Paul suffered so much (Colossians:1:6; strkjv@12:15; strkjv@Phillipians:2:17; strkjv@Ephesians:3:1,13|). {That they also may obtain} (\hina kai autoi tuchsin\). Purpose clause with second aorist (effective) active subjunctive of \tugchan\ with genitive. "They as well as I," Paul means. {The salvation} (\ts strias\). The final salvation "with eternal glory" (\meta doxs ainiou\). This phrase only here and strkjv@1Peter:5:10|, but in strkjv@2Corinthians:4:17| we have "eternal weight of glory."
rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzsomen\, {we shall live with}, from \sunza\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnsometha\, we shall deny, \arnsetai\, he will deny, \arnsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.
rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastsai\). First aorist active infinitive of \paristmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon ti thei\). Dative case \thei\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.
rwp@2Timothy:2:20 @{In a great house} (\en megali oikii\). Metaphor of a palace. He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty. {Vessels} (\skeu\). Old word \skeuos\. See strkjv@Romans:9:21| for the same double use as here. {Of gold} (\chrus\). Old contracted adjective \chruseos\, only here by Paul. {Of silver} (\argur\). Old contracted adjective \argureos\, in N.T. here, strkjv@Acts:19:24; strkjv@Revelation:9:20|. {Of wood} (\xulina\). Old adjective, in N.T. only here and strkjv@Revelation:9:20|. {Of earth} (\ostrakina\). Late adjective, from \ostrakon\, baked clay, in LXX, in N.T. only here and strkjv@2Corinthians:4:7|.
rwp@2Timothy:2:25 @{Correcting} (\paideuonta\). See strkjv@Titus:2:12|. "Schooling" (Parry). {Oppose themselves} (\antidiatithemenous\). Present middle (direct) participle of \antidiatithmi\, late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. {If peradventure God may give} (\m pote di ho theos\). Here Westcott and Hort read the late form of the second aorist active optative of \didmi\ for the usual \doi\ as they do in strkjv@1:18|. But there it is a wish for the future and so regular, while here the optative with \m pote\ in a sort of indirect question is used with a primary tense \dei\ (present) and parallel with an undoubted subjunctive \ananpssin\, while in strkjv@Luke:3:15| \m pote eie\ is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, _Grammar_, p. 989) so that we cannot go as far as Moulton does and say that we "must" read the subjunctive \di\ here (_Prolegomena_, pp. 55, 193). {Repentance} (\metanoian\). "Change of mind" (2Corinthians:7:10; strkjv@Romans:2:4|). {Unto the knowledge of the truth} (\eis epignsin altheias\). Paul's word "full knowledge" (Co strkjv@1:9|).
rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareisedusan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareislthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmaltizontes\). "Taking captive." Present active participle of \aichmaltiz\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gun\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\sesreumena hamartiais\). Perfect passive participle of \sreu\, old word from Aristotle down (from \sros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."
rwp@2Timothy:3:8 @{Like as} (\hon tropon\). "In which manner." Adverbial accusative and incorporation of the antecedent \tropon\ into the relative clause. {Jannes and Jambres} (\Ianns kai Iambrs\). Traditional names of the magicians who withstood Moses (_Targum of Jonathan_ on strkjv@Exodus:7:11|). {Withstood} (\antestsan\). Second aorist active (intransitive) of \anthistmi\, to stand against, "they stood against" (with dative \Musei\). Same word used of Elymas in strkjv@Acts:13:8| and repeated here \anthistantai\ (present middle indicative). Paul here pictures the seducers of the \gunaikaria\ above. {Corrupted in mind} (\katephtharmenoi ton noun\). Perfect passive participle of \kataphtheir\, old compound, in N.T. only here in critical text. See strkjv@2Corinthians:11:3; strkjv@1Timothy:6:5| for \diaphtheir\. The accusative \noun\ is retained in the passive. {Reprobate} (\adokimoi\). See strkjv@1Corinthians:9:27; strkjv@Titus:1:16|. They had renounced their trust (\pistin\) in Christ.
rwp@2Timothy:3:10 @{Didst follow} (\parkolouthsas\). First aorist active indicative of \parakolouthe\, for which see strkjv@1Timothy:4:6|. Some MSS. have perfect active \parkolouthkas\ (thou hast followed). Nine associative-instrumental cases here after the verb ({teaching}, \didaskalii\, strkjv@Romans:12:7|; {conduct}, \aggi\, old word here only in N.T.; {purpose}, \prothesei\, strkjv@Romans:8:28|; {faith}, \pistei\, strkjv@1Thessalonians:3:6|; {longsuffering}, \makrothumii\, strkjv@Colossians:1:11|; {persecutions}, \digmois\, strkjv@2Thessalonians:1:4|; {sufferings}, \pathmasin\, strkjv@2Corinthians:1:6f.|). The two last items belong to verse 11|.
rwp@2Timothy:3:11 @{What things befell me} (\hoia moi egeneto\). Qualitative relative (\hoia\) referring to actual experiences of Paul (\egeneto\, second aorist middle indicative of \ginomai\) more fully described in strkjv@2Corinthians:11:30-33|. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts:13:14,45,50|), in Iconium (Acts:14:1-5|), in Lystra (Acts:14:6-19|). See also strkjv@Galatians:2:11|. {What persecutions I endured} (\hoious digmous hupnegka\). Qualitative relative again with \digmous\. The verb is first aorist active indicative of \hupopher\, old verb, to bear under as in strkjv@1Corinthians:10:13|. {Delivered me} (\me erusato\). First aorist middle of \ruomai\, old verb, with \ek\ here as in strkjv@1Thessalonians:1:10|. Used again of the Lord Jesus in strkjv@4:18|.
rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\ts en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."
rwp@2Timothy:3:17 @{The man of God} (\ho tou theou anthrpos\). See strkjv@1Timothy:6:11|. {May be complete} (\hina i artios\). Final clause with \hina\ and present subjunctive of \eimi\. \Artios\ is old word (from root \ar\, to fit), specially adapted, here only in N.T. {Furnished completely} (\exrtismenos\). Perfect passive participle of \exartiz\, rare verb, to furnish (fit) fully (perfective use of \ex\), in N.T. only here and strkjv@Acts:21:5|. In Josephus. For \katartiz\, see strkjv@Luke:6:40; strkjv@2Corinthians:13:11|.
rwp@2Timothy:4:8 @{Henceforth} (\loipon\). Accusative case, "for the rest." {There is laid up for me} (\apokeitai moi\). Present passive of \apokeimai\, old verb, to be laid away. See strkjv@Colossians:1:5| for the hope laid away. Paul's "crown of righteousness" (\ho ts dikaiosuns stephanos\, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor's crown as in strkjv@1Corinthians:9:25| which see) "is laid away" for him. {At that day} (\en ekeini ti hmeri\). That great and blessed day (1:12,18|). {The righteous judge} (\ho dikaios krits\). "The just judge," the umpire who makes no mistakes who judges us all (2Corinthians:5:10|). {Shall give me} (\apodsei moi\). Future active of \apodidmi\. "Will give back" as in strkjv@Romans:2:6| and in full. {But also to all them that have loved his appearing} (\alla psin tois gapkosin tn epiphaneian autou\). Dative case of the perfect active participle of \agapa\, to love, who have loved and still love his second coming. \Epiphaneia\ here can as in strkjv@1:10| be interpreted of Christ's Incarnation.
rwp@3John:1:6 @{Before the church} (\enpion ekklsias\). Public meeting as the anarthrous use of \ekklsia\ indicates, like \en ekklsii\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kals poiseis\). Future active of \poie\ with adverb \kals\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axis tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axis\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.
rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.
rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).
rwp@3John:1:10 @{If I come} (\ean elth\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomns\). Future active indicative of \hupomimnsk\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluarn hms\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hms\ (us). {With wicked words} (\logois ponrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\m arkoumenos\). Present passive participle of \arke\ with usual negative \m\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\kluei\). "He hinders." Present active indicative of \klu\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek ts ekklsias ekballei\). Here again \ekballei\ can be understood in various ways, like \kluei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.
rwp@Acts:2:20 @{Shall be turned} (\metastraphsetai\). Second future passive of \metastreph\, common verb, but only three times in the N.T. (Acts:2:20| from Joel; strkjv@James:4:9; strkjv@Galatians:1:7|). These are the "wonders" or portents of verse 19|. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in strkjv@Matthew:24,25|. In strkjv@Matthew:24:6,29| Jesus had spoken of wars on earth and wonders in heaven. {Before the day of the Lord come, that great and notable day} (\prin elthein hmeran kuriou tn megaln kai epiphan\). The use of \prin\ with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in strkjv@1:25|. The Day of the Lord is a definite conception without the article. {Notable} (\epiphan\) is the same root as epiphany (\epiphaneia\) used of the Second Coming of Christ (2Thessalonians:2:8; strkjv@1Timothy:6:14; strkjv@2Timothy:4:1; strkjv@Titus:2:13|). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Thessalonians:5:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:10|).
rwp@Acts:2:42 @{They continued steadfastly} (\san proskarturountes\). Periphrastic active imperfect of \proskarture\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koinnii\). Old word from \koinnos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koinnia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\ti klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \ti klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).
rwp@Acts:4:13 @{The boldness} (\tn parrsian\). Telling it all (\pan, rsia\). See also verses 29,31|. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. {Had perceived} (\katalabomenoi\). Second aorist middle participle of \katalamban\, common verb to grasp strongly (\kata\), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. {They were unlearned} (\agrammatoi eisin\). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John:7:15|, "not having learned letters"). {And ignorant} (\kai iditai\). Old word, only here in the N.T. and strkjv@1Corinthians:14:24; strkjv@2Corinthians:11:6|. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like \agrammatos\. It is from \idios\ (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. {They marvelled} (\ethaumazon\). Imperfect (inchoative) active, began to wonder and kept it up. {Took knowledge of them} (\epeginskon autous\). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.
rwp@Acts:6:15 @{As if the face of an angel} (\hsei prospon aggelou\). Even his enemies saw that, wicked as they were. See strkjv@Exodus:34:30| for the face of Moses when he came down from Sinai (2Corinthians:3:7|). Page quotes Tennyson: "God's glory smote him on the face." Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts:7:56|). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out.
rwp@Acts:8:39 @{Out of the water} (\ek tou hudatos\). Not from the edge of the water, but up out of the water as in strkjv@Mark:1:10|. {Caught away} (\hrpasen\). Suddenly and miraculously, for \harpaz\, like the Latin _rapio_, means to carry off. Cf. strkjv@2Corinthians:12:2; strkjv@1Thessalonians:4:17|. {Went on his way} (\eporeueto\). Kept on going, imperfect active.
rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).
rwp@Acts:9:15 @{A chosen vessel} (\skeuos eklogs\). A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular _Koin_. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Corinthians:4:7|) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (9:17; strkjv@22:14f.|) and in strkjv@26:16f.| Paul blends the message of Jesus to Ananias with that to him as one. {Before the Gentiles} (\enpion tn ethnn\). This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians:3:6-12|).
rwp@Acts:9:16 @{I will shew} (\hupodeix\). Beforehand as a warning as in strkjv@Luke:3:7| and from time to time. {He must suffer} (\dei auton pathein\). Constative aorist active infinitive (\pathein\, from \pasch\) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things" (\hosa\) are included in this list by degrees and by experience. A glance at strkjv@2Corinthians:10-12| will show one the fulfilment of this prophecy. But it was the "gift" of Christ to Paul to go on suffering (\paschein\, present infinitive, strkjv@Phillipians:1:39|).
rwp@Acts:9:23 @{When many days were fulfilled} (\Hs eplrounto hmerai hikanai\). Imperfect passive indicative of \plro\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu\, old and common verb for counselling (\bouleu\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hops\ and the aorist active subjunctive of the same verb (\anelsin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).
rwp@Acts:9:24 @{Plot} (\epiboul\). Old word for a plan (\boul\) against (\epi\) one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). {They watched} (\paretrounto\). Imperfect middle indicative of \paratre\, common verb in late Greek for watching beside (\para\) or insidiously or on the sly as in strkjv@Luke:6:7|, they kept on watching by day and night to kill him. In strkjv@2Corinthians:11:32| Paul says that the Ethnarch of Aretas "kept guard" (\ephrourei\, imperfect active of \phroure\) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.
rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.
rwp@Acts:10:41 @{Chosen before} (\prokecheirotonmenois\). Perfect passive participle dative plural from \procheirotone\, to choose or designate by hand (\cheirotone, cheir\, hand, and \tein\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hmin hoitines sunephagomen kai sunepiomen auti\). The "who" (\hoitines\) is first person agreeing with "us" (\hmin\). Second aorist active indicative of the common verbs \sunesthi\ and \sumpin\. \Auti\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.
rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).
rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.
rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.
rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.
rwp@Acts:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).
rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermn\). Mercury (\Herms\) was the messenger of the gods, and the spokesman of Zeus. \Herms\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeid autos n ho hgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.
rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tn ekklsian\). Second aorist active participle of \sunag\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' autn\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' hmn\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\noixen tois ethnesin thuran pistes\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.
rwp@Acts:15:40 @{Chose} (\epilexamenos\). First aorist middle (indirect) participle of \epileg\, choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul's plans at this time. {Commended} (\paradotheis\). First aorist passive of \paradidmi\, the same verb employed about Paul and Barnabas (14:26|) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood _Paulus contra mundum_ for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22|) and was apparently a Roman citizen (16:37|) also. He is the Silas or Silvanus of the epistles (1Thessalonians:1:1; strkjv@2Thessalonians:1:1; strkjv@2Corinthians:1:19; strkjv@1Peter:5:12|). It is remarkable that Peter mentions both Mark and Silas as with him (1Peter:5:12f.|) at the same time.
rwp@Acts:16:8 @{Passing by Mysia} (\parelthontes tn Musian\). Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas. {To Troas} (\eis Troiada\). This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Corinthians:2:12; strkjv@Acts:20:6|).
rwp@Acts:16:15 @{And when she was baptized} (\hs de ebaptisth\). First aorist passive indicative of \baptiz\. The river Gangites was handy for the ordinance and she had now been converted and was ready to make this public declaration of her faith in Jesus Christ. {And her household} (\kai ho oikos auts\). Who constituted her "household"? The term \oikos\, originally means the building as below, "into my house" and then it includes the inmates of a house. There is nothing here to show whether Lydia's "household" went beyond "the women" employed by her who like her had heard the preaching of Paul and had believed. "Possibly Euodia and Syntyche and the other women, strkjv@Phillipians:4:2,3|, may have been included in the family of Lydia, who may have employed many slaves and freed women in her trade" (Knowling). "This statement cannot be claimed as any argument for infant baptism, since the Greek word may mean her servants or her work-people" (Furneaux). In the household baptisms (Cornelius, Lydia, the jailor, Crispus) one sees "infants" or not according to his predilections or preferences. {If ye have judged me} (\ei kekrikate me\). Condition of the first class, assumed to be true (\ei\ and the indicative, here perfect active of \krin\). She had confessed her faith and submitted to baptism as proof that she was "faithful to the Lord" (\pistn ti kurii\), believing on the Lord. "If she was fit for that, surely she was fit to be their hostess" (Furneaux). And Paul and his party had clearly no comfortable place to stay while in Philippi. The ancient hotels or inns were abominable. Evidently Paul demurred for there were four of them and he did not wish to sacrifice his independence or be a burden even to a woman of wealth. {And she constrained us} (\kai parebiasato hmas\). Effective first aorist middle of \parabiazomai\, late word, in the N.T. only here and strkjv@Luke:24:29|. Some moral force (\bia\) or hospitable persuasion was required (cf. strkjv@1Samuel:28:23|), but Lydia had her way as women usually do. Songs:he accepted Lydia's hospitality in Philippi, though he worked for his own living in Thessalonica (2Thessalonians:3:8|) and elsewhere (2Corinthians:11:9|). Songs:far only women have been won to Christ in Philippi. The use of "us" shows that Luke was not a householder in Philippi.
rwp@Acts:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.
rwp@Acts:16:23 @{When they had laid} (\epithentes\). Second aorist (constative) active participle of \epitithmi\, to place upon. {Many stripes} (\pollas plgas\). The Jewish law was forty stripes save one (2Corinthians:11:24|). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: "_Missique lictores ad sumendum supplicium, nudatos virgis caedunt_." On \plgas\ (from \plss\, to strike a blow) see on ¯Luke:10:30; strkjv@12:47f|. {The jailor} (\ti desmophulaki\). Late word (\desmos, phulax\, keeper of bonds), in the N.T. only here (verses 23,27,36|). The LXX has the word \archidesmophulax\ (Genesis:39:21-23|). Chrysostom calls this jailor Stephanus, he was of Achaia (1Corinthians:16:15|). {To keep safely} (\asphals trein\). Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners" (Rackham). He had some rank and was not a mere turnkey.
rwp@Acts:17:4 @{Some of them} (\tines ex autn\). That is of the Jews who were evidently largely afraid of the rabbis. Still "some" were persuaded (\epeisthsan\, effective first aorist passive indicative) and "consorted with" (\proseklrthsan\). This latter verb is also first aorist passive indicative of \prosklro\, a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from \pros\ and \klros\, to assign by lot. Songs:then this small group of Jews were given Paul and Silas by God's grace. {And of the devout Greeks a great multitude} (\tn te sebomenn Hellnn plthos polu\). These "God-fearers" among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul's appeal. In strkjv@1Thessalonians:1:9| Paul expressly says that they had "turned to God from idols," proof that this church was mainly Gentile (cf. also strkjv@1Thessalonians:2:14|). {And of the chief women not a few} (\gunaikn te tn prtn ouk oligai\). Literally, "And of women the first not a few." That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in strkjv@13:50| in Antioch in Pisidia who along with "the first men of the city" were stirred up against Paul. Here these women were openly friendly to Paul's message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1Thessalonians:4:11|). In strkjv@2Corinthians:8:2| Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between verses 4,5| to understand what Paul says in his Thessalonian Epistles.
rwp@Acts:17:11 @{More noble than those} (\eugenesteroi tn\). Comparative form of \eugens\, old and common adjective, but in N.T. only here and strkjv@Luke:19:12; strkjv@1Corinthians:1:26|. Followed by ablative case \tn\ as often after the comparative. {With all readiness of mind} (\meta pss prothumias\). Old word from \prothumos\ (\pro, thumos\) and means eagerness, rushing forward. In the N.T. only here and strkjv@2Corinthians:8:11-19; strkjv@9:2|. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. {Examining the Scriptures daily} (\kath' hmeran anakrinontes tas graphas\). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (\anakrin\ means to sift up and down, make careful and exact research as in legal processes as in strkjv@Acts:4:9; strkjv@12:19|, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. {Whether these things were so} (\ei echoi tauta houts\). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in strkjv@Luke:1:29| (Robertson, _Grammar_, pp. 1043f.). This use of \ei\ with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in strkjv@Acts:17:27; strkjv@20:16; strkjv@24:19; strkjv@27:12| (Robertson, _Grammar_, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul's preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:18:5 @{Was constrained by the word} (\suneicheto ti logi\). This is undoubtedly the correct text and not \ti pneumati\ of the Textus Receptus, but \suneicheto\ is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, _Grammar_, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (verse 4|). The coming of Silas and Timothy with the gifts from Macedonia (1Thessalonians:3:6; strkjv@2Corinthians:11:9; strkjv@Phillipians:4:15|) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in strkjv@2Corinthians:5:14|. He was now also assisted by Silas and Timothy (2Corinthians:1:19|). {Testifying to the Jews that Jesus was the Christ} (\diamarturomenos tois Ioudaiois einai ton Christon Isoun\). Paul's witness everywhere (9:22; strkjv@17:3|). This verb \diamarturomenos\ occurs in strkjv@2:40| (which see) for Peter's earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. \Einai\ is the infinitive in indirect discourse (assertion) with the accusative of general reference. By \ton Christon\ Paul means "the Messiah." His witness is to show to the Jews that Jesus of Nazareth is the Messiah.
rwp@Acts:18:11 @{A year and six months} (\eniauton kai mnas hex\). Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Corinthians:11:10|) and there was a church in Cenchreae (Romans:16:1|).
rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia ts charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.
rwp@Acts:19:21 @{Purposed in the spirit} (\etheto en ti pneumati\). Second aorist middle indicative for mental action and "spirit" expressed also. A new stage in Paul's career begins here, a new division of the Acts. {Passed through} (\dielthn\). Word (\dierchomai\) used ten times in Acts (cf. strkjv@19:1|) of missionary journeys (Ramsay). {Macedonia and Achaia} (\tn Makedonian kai Achaian\). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in strkjv@2Corinthians:1:15f.|, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Corinthians:16:5-7|). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did. {I must also see Rome} (\dei me kai Rmn idein\). This section of Acts begins with Rome in the horizon of Paul's plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in strkjv@Romans:1:15| he feels himself "debtor" to all including "those in Rome" (Romans:1:16|). Paul had long desired to go to Rome (Rom strkjv@1:10|), but had been frequently hindered (Romans:1:13|), but he has definitely set his face to go to Rome and on to Spain (Romans:15:23-29|). Paley calls sharp attention to this parallel between strkjv@Acts:19:21| and strkjv@Romans:1:10-15; strkjv@15:23-29|. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans:16|), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (\dei\) that Paul see Rome (Acts strkjv@23:11|).
rwp@Acts:19:29 @{With the confusion} (\ts sugchuses\). Genitive case after \eplsth\. An old word, but in the N.T. only here, from verb \sugche\, to pour together like a flood (only in Acts in the N.T.). Vivid description of the inevitable riot that followed "the appearance of such a body in the crowded agora of an excitable city" (Rackham) "vociferating the city's watch-word." {They rushed} (\hrmsan\). Ingressive aorist active indicative of \horma\, old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord (\homothumadon\ as in strkjv@Acts:1:14|, etc.). {Into the theatre} (\eis to theatron\). A place for seeing (\theaomai\) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1Corinthians:4:9|). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, _Ephesus_) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24,500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. {Having seized Gaius and Aristarchus men of Macedonia} (\sunarpasantes Gaion kai Aristarchon Makedonas\). See strkjv@6:12| for this same verb. They wanted some victims for this "gladiatorial" show. These two men were "Paul's companions in travel" (\sunekdmous Paulou\), together (\sun\) with Paul in being abroad, away from home or people (\ek-dmous\, late word, in the N.T. only here and strkjv@2Corinthians:8:19|). How the mob got hold of Gaius (Acts:20:4|) and Aristarchus (20:4; strkjv@27:2; strkjv@Colossians:4:10; strkjv@Philemon:1:24|) we do not know whether by accidental recognition or by search after failure to get Paul. In strkjv@Romans:16:4| Paul speaks of Priscilla and Aquila as those "who for my life laid down their own necks." Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2Corinthians:1:9|) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death.
rwp@Acts:19:30 @{And when Paul was minded to enter in unto the people} (\Paulou de boulomenou eiselthein eis ton dmon\). Genitive absolute. Plainly Paul wanted to face the howling mob, whether it was the occasion pictured in strkjv@2Corinthians:1:9| or not. "St. Paul was not the man to leave his comrades in the lurch" (Knowling). {Suffered him not} (\ouk ein auton\). Imperfect of \ea\, common verb to allow, what Gildersleeve called the negative imperfect (Robertson, _Grammar_, p. 885), denoting resistance to pressure. The more Paul insisted on going the more the disciples refused to agree to it and they won.
rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz\, to put together) instead of \proebibasan\ (from \probibaz\, to put forward). It is a graphic word, causal of \bain\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalontn auton tn Ioudain\). Genitive absolute of the second aorist active participle of \proball\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tn cheira\). Old verb \katasei\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\ti cheiri\, instrumental case) is used instead of \tn cheira\ (the accusative). {Would have made a defence unto the people} (\thelen apologeisthai ti dmi\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).
rwp@Acts:20:1 @{After the uproar was ceased} (\meta to pausasthai ton thorubon\). Literally, after the ceasing (accusative of articular aorist middle infinitive of \pau\, to make cease) as to the uproar (accusative of general reference). Noise and riot, already in strkjv@Matthew:26:5; strkjv@27:24; strkjv@Mark:5:38; strkjv@14:2|; and see in strkjv@Acts:21:34; strkjv@24:18|. Pictures the whole incident as bustle and confusion. {Took leave} (\aspamenos\). First aorist middle participle of \aspazomai\, old verb from \a\ intensive and \spa\, to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in strkjv@21:6|. Salutation in strkjv@21:7,19|. {Departed for to go into Macedonia} (\exlthen poreuesthai eis Makedonian\). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul's life and work as we gather from II Corinthians, one of Paul's "weighty and powerful" letters as his enemies called them (2Corinthians:10:10|). "This epistle more than any other is a revelation of S. Paul's own heart: it is his spiritual autobiography and _apologia pro vita sua_."
rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.
rwp@Acts:20:3 @{When he had spent three months there} (\poisas mnas treis\). Literally, "having done three months," the same idiom in strkjv@Acts:14:33; strkjv@18:23; strkjv@James:5:13|. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul's work during this period, only that he did not choose to enlarge upon it. {And a plot was laid against him by the Jews} (\genomens epibouls auti hupo tn Ioudain\). Genitive absolute, "a plot by the Jews having come against him." \Epiboul\ is an old word for a plot against one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in strkjv@2Corinthians:10-13|. They had given Paul much anguish of heart as is shown in I Cor. and in strkjv@2Corinthians:1-7|, but that trouble seems now past. It is Paul's old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts:18:5-17|) who now took advantage of Paul's plans for departure to compass his death if possible. {As he was about to set sail for Syria} (\mellonti anagesthai eis tn Surian\). The participle \mellonti\ agrees in case (dative) with \auti\. For the sense of intending see also verse 13|. \Anagesthai\ (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in strkjv@13:13|. {He determined} (\egeneto gnms\). The best MSS. here read \gnms\ (predicate ablative of source like \epiluses\, strkjv@2Peter:1:20|, Robertson, _Grammar_, p. 514), not \gnm\ (nominative). "He became of opinion." The Jews had heard of Paul's plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that "the Spirit bade him return into Macedonia."
rwp@Acts:20:4 @{Accompanied him} (\suneipeto auti\). Imperfect of \sunepomai\, old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned \Spatros\ and to be supplied with each of the others. Textus Receptus adds here "into Asia" (\achri ts Asias\, as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Acts:21:29|) and Aristarchus as far as Rome (27:2; strkjv@Colossians:4:10|), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Corinthians:8:19-23|) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (20:5f.|). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2Corinthians:8; 9|) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.
rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hmers tn azumn\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hmern pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.
rwp@Acts:20:9 @{Sat} (\kathezomenos\). Sitting (present middle participle describing his posture). {In the window} (\epi ts thuridos\). Old word diminutive from \thura\, door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt _windore_ (Hudibras), perhaps from the wrong idea that it was derived from _wind_ and _door_. Eutychus (a common slave name) was sitting on (\epi\) the window sill. Ahaziah "fell down through a lattice in his upper chamber" (2Kings:1:2|). In the N.T. \thuris\ only here and strkjv@2Corinthians:11:33| (\dia thuridos\) through which Paul was let down through the wall in Damascus. {Borne down with deep sleep} (\katapheromenos hupni bathei\). Present passive participle of \katapher\, to bear down, and followed by instrumental case (\hupni\). Describes the gradual process of going into deep sleep. Great medical writers use \bathus\ with \hupnos\ as we do today (deep sleep). D here has \basei\ (heavy) for \bathei\ (deep). {As Paul discoursed yet longer} (\dialegomenou tou Paulou epi pleion\). Genitive absolute of present middle participle of \dialegomai\ (cf. verse 7|). with \epi pleion\. Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on "for more." {Being born down by his sleep} (\katenechtheis apo tou hupnou\). First aorist (effective) passive showing the final result of the process described by \katapheromenos\, finally overcome as a result of (\apo\) the (note article \tou\) sleep (ablative case). These four participles (\kathezomenos, katapheromenos, dialegomenou, katenechtheis\) have no connectives, but are distinguished clearly by case and tense. The difference between the present \katapheromenos\ and the aorist \katenechtheis\ of the same verb is marked. {Fell down} (\epesen kat\). Effective aorist active indicative of \pipt\ with the adverb \kat\, though \katapipt\ (compound verb) could have been used (Acts:26:14; strkjv@28:6|). Hobart (_Medical Language of St. Luke_) thinks that Luke shows a physician's interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. strkjv@Luke:22:45|. {From the third story} (\apo tou tristegou\). From \treis\ (three) and \steg\ (roof), adjective \tristegos\ having three roofs. {Was taken up dead} (\rth nekros\). First aorist passive indicative of \air\. Luke does not say \hs\ (as) or \hsei\ (Mark:9:26| as if). The people considered him dead and Luke the physician seems to agree with that view.
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_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.
rwp@Acts:20:19 @[After what manner I was with you} (\ps meth' hmn egenomn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleun ti kurii\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu\ six times for serving God (Page). {With all lowliness of mind} (\meta pass tapeinophrosuns\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakrun\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasmn tn sumbantn moi\). Construed also with \meta\. Second aorist active participle of \sunbain\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais tn Ioudain\). Like the plot (\epiboul\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.
rwp@Acts:20:20 @{How that I shrank not} (\hs ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \hs\ like \ps\ in verse 18|. First aorist middle of \hupostell\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou m anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\tn sumpherontn\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher\, to bear together, be profitable. {Publicly} (\dmosii\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).
rwp@Acts:20:23 @{Save that} (\pln hoti\). The \hoti\ clause is really in the ablative case after \pln\, here a preposition as in strkjv@Phillipians:1:18|, this idiom \pln hoti\ occasionally in ancient Greek. {In every city} (\kata polin\). Singular here though plural in \kat' oikous\ (verse 20|). {Bonds and afflictions} (\desma kai thlipseis\). Both together as in strkjv@Phillipians:1:17; strkjv@2Corinthians:1:8|. Literal bonds and actual pressures. {Abide me} (\me menousin\). With the accusative as in verse 5| (\emenon hmas\) and nowhere else in the N.T.
rwp@Acts:20:32 @{And now} (\kai ta nun\). Same phrase as in verses 22,25| save that \idou\ (behold) is wanting and the article \ta\ occurs before \nun\, accusative of general reference. And as to the present things (or situation) as in strkjv@4:29|. {I commend} (\paratithemai\). Present middle indicative of \paratithmi\, old verb to place beside, middle, to deposit with one, to interest as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|. Paul can now only do this, but he does it hopefully. Cf. strkjv@1Peter:4:19|. {The word of his grace} (\ti logi ts charitos autou\). The instrumentality through preaching and the Holy Spirit employed by God. Cf. strkjv@Colossians:4:6; strkjv@Ephesians:4:29|. {Which is able to build up} (\ti dunameni oikodomsai\). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Corinthians:3:10-14; strkjv@3:9; strkjv@2Corinthians:5:1; strkjv@Ephesians:2:20-22; strkjv@2Timothy:3:15|; etc.), and strkjv@James:1:21|. The very words "build" and "inheritance among the sanctified" will occur in strkjv@Ephesians:1:11; strkjv@2:30; strkjv@3:18| and which some may recall on reading. Cf. strkjv@Colossians:1:12|. Stephen in strkjv@Acts:7:5| used the word "inheritance" (\klronomian\), nowhere else in Acts, but in strkjv@Ephesians:1:14,18; strkjv@5:5|. In strkjv@Ephesians:1:18| the very expression occurs "his inheritance among the saints " (\tn klronomian autou en tois hagiois\).
rwp@Acts:20:33 @{No man's silver or gold or apparel} (\arguriou chrusiou himatismou oudenos\). Genitive case after \epethumsa\. One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Corinthians:12:17f.|). He includes "apparel" because oriental wealth consisted largely in fine apparel (not old worn out clothes). See strkjv@Genesis:24:53; strkjv@2Kings:5:5; strkjv@Psalms:45:13f.; strkjv@Matthew:6:19|. Paul did not preach just for money.
rwp@Acts:20:38 @{Sorrowing} (\odunmenoi\). Present middle participle of \oduna\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\hi eirkei\). Relative attracted to the case of the antecedent \logi\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.
rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tn kardian\). The verb \sunthrupt\, to crush together, is late _Koin_ for \apothrupt\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg hetoims ech\). I hold (myself) in readiness (adverb, \hetoims\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethnai\). First aorist passive infinitive of \de\ and note \ou monon\ rather than \m monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Isou\).
rwp@Acts:21:23 @{Do therefore this} (\touto oun poison\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchn echontes aph'\-- or \eph' heautn\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heautn\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heautn\ means that the vow lies on them still.
rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep\. {Standing on the stairs} (\hests epi tn anabathmn\). Second perfect active participle of \histmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise ti cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tn cheira\). {When there was made a great silence} (\polls sigs genomens\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\ti Ebraidi dialekti\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.
rwp@Acts:24:2 @{When he (Paul) was called} (\klthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale\. Seeing that by thee we enjoy much peace (\polls eirns tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia ts pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorthmatn ginomenn ti ethnei touti\). Genitive absolute again, \ginomenn\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorthma\ (from \diortho\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.
rwp@Acts:24:12 @{Disputing} (\dialegomenon\). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts). {Stirring up a crowd} (\epistasin poiounta ochlou\). \Epistasis\ is a late word from \ephistmi\, to make an onset or rush. Only twice in the N.T., strkjv@2Corinthians:11:28| (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." Songs:Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).
rwp@Acts:24:17 @{After many years} (\di' etn pleionn\). "At an interval (\dia\) of more (\pleionn\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleionn\" (several years ago or some years ago). {To bring alms} (\elemosunas poison\). Another (see \proskunsn\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \elemosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).
rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo ts Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.
rwp@Acts:24:23 @{And should have indulgence} (\echein te anesin\). From \animi\, to let loose, release, relax. Old word, in the N.T. only here and strkjv@2Thessalonians:1:7; strkjv@2Corinthians:2:13; strkjv@7:5; strkjv@8:13|. It is the opposite of strict confinement, though under guard, "kept in charge" (\treisthai\). {Forbid} (\kluein\). To hinder "no one of his friends" (\mdena tn idin\). No one of Paul's "own" (cf. strkjv@4:23; strkjv@John:1:11|) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.
rwp@Acts:26:16 @{Arise and stand} (\anastthi kai stthi\). "Emphatic assonance" (Page). Second aorist active imperative of compound verb (\anistmi\) and simplex (\histmi\). "Stand up and take a stand." {Have I appeared unto thee} (\phthn soi\). First aorist passive indicative of \hora\. See on ¯Luke:22:43|. {To appoint thee} (\procheirisasthai se\). See strkjv@3:30; strkjv@22:14| for this verb. {Both of the things wherein thou hast seen me} (\hn te eides me\). The reading \me\ (not in all MSS.) makes it the object of \eides\ (didst see) and \hn\ is genitive of \ha\ (accusative of general reference) attracted to the case of the unexpressed antecedent \toutn\. Paul is thus a personal eyewitness of the Risen Christ (Luke:1:1; strkjv@1Corinthians:4:1; strkjv@9:1|). {And of the things wherein I will appear unto thee} (\hn te ophthsomai soi\). Here again \hn\ is genitive of the accusative (general reference) relative \ha\ attracted to the case of the antecedent \toutn\ or \ekeinn\ as before. But \ophthsomai\ is first future passive of \hora\ and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in strkjv@Acts:18:9; strkjv@23:11; strkjv@2Corinthians:12:2|. The passive voice, however, like \apekrithn\ and \ephobthn\, did become sometimes transitive in the _Koin_ (Robertson, _Grammar_, p. 819).
rwp@Acts:26:19 @{Wherefore} (\hothen\). This relatival adverb (cf. strkjv@14:26; strkjv@28:13|) gathers up all that Paul has said. {I was not disobedient} (\ouk egenomn apeiths\). Litotes again, "I did not become (second aorist middle indicative of \ginomai\) disobedient" (\apeiths\, old word already in strkjv@Luke:1:17|). {Unto the heavenly vision} (\ti ouranii optasii\). A later form of \opsis\, from \optaz\, in LXX, and in N.T. (Luke:1:22; strkjv@24:23; strkjv@Acts:26:19; strkjv@2Corinthians:12:1|). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.
rwp@Acts:26:22 @{Having therefore obtained} (\oun tuchn\). Second aorist active participle of old verb \tugchan\. {The help that is from God} (\epikourias ts apo tou theou\). Old word from \epikoure\, to aid, and that from \epikouros\, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far. {I stand} (\hestka\). Second perfect of \histmi\, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. strkjv@Phillipians:4:1; strkjv@Ephesians:6:13|). {Both to small and great} (\mikri te kai megali\). Dative singular (rather than instrumental, taking \marturoumenos\ middle, not passive) and use of \te kai\ links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation:11:18|) as is specially suitable here with Festus and Agrippa present. In strkjv@Acts:8:10| (Hebrews:8:11|) the phrase explains \pantes\ (all). {Saying nothing but what} (\ouden ektos legn hn\). "Saying nothing outside of those things which." The ablative relative \hn\ is attracted into the case of the unexpressed antecedent \toutn\ and so ablative after \ektos\ (adverbial preposition common in LXX, the papyri. In N.T. here and strkjv@1Corinthians:6:18; strkjv@15:27; strkjv@2Corinthians:12:2f.|). Cf. strkjv@Luke:16:29| about Moses and the prophets.
rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos d episphalous\). Genitive absolute, "and the voyage being already (\d\=Latin _jam_) dangerous" (old word from \epi\ and \sphall\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tn nsteian d parelluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parini ho Paulos\). Imperfect active of \paraine\, old word to exhort from \para\ and \aine\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\ther\). Old word from \theros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubres\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai tn psuchn\). Common use of \psuch\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.
rwp@Acts:27:20 @{When neither sun nor stars shone upon us} (\mte hliou mte astrn epiphainontn\). Genitive absolute again. {For many days} (\epi pleionas hmeras\). For more days than a few. {No small tempest} (\cheimonos ouk oligou\). Litotes again. {All hope that we should be saved was now taken away} (\loipon periireito elpis psa tou szesthai hmas\). "For the rest (or future) there began to be taken from around us (\periireito\ inchoative imperfect and see use of the verb in strkjv@2Corinthians:13:16| of the veil) all hope of the being saved so far as we were concerned." Despair was beginning to settle like a fog on all their hopes. Had Paul lost hope?
rwp@Colossians:1:3 @{God the Father of our Lord Jesus Christ} (\ti thei patri tou kuriou hmn Isou Christou\). Correct text without \kai\ (and) as in strkjv@3:17|, though usually "the God and Father of our Lord Jesus Christ" (2Corinthians:1:3; strkjv@11:31; strkjv@Romans:15:6; strkjv@1Peter:1:3; strkjv@Revelation:1:6|). In verse 2| we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ" is not joined with "God our Father." {Always} (\pantote\). Amphibolous position between \eucharistoumen\ (we give thanks) and \proseuchomenoi\ (praying). Can go with either.
rwp@Colossians:1:11 @{Strengthened} (\dunamoumenoi\). Present passive participle of late verb \dunamo\ (from \dunamis\), to empower, "empowered with all power." In LXX and papyri and modern Greek. In N.T. only here and strkjv@Hebrews:11:34| and MSS. in strkjv@Ephesians:6:10| (W H in margin). {According to the might of his glory} (\kata to kratos ts doxs autou\). \Kratos\ is old word for perfect strength (cf. \krate, kratilos\). In N.T. it is applied only to God. Here his might is accompanied by glory (_Shekinah_). {Unto all patience and longsuffering} (\eis psan hupomonn kai makrothumian\). See both together also in strkjv@James:5:10f.; strkjv@2Corinthians:6:4,6; strkjv@2Timothy:3:10|. \Hupomon\ is remaining under (\hupomen\) difficulties without succumbing, while \makrothumia\ is the long endurance that does not retaliate (Trench).
rwp@Colossians:1:12 @{Who made us meet} (\ti hikansanti hms\). Or "you" (\hums\). Dative case of the articular participle of \hikano\, late verb from \hikanos\ and in N.T. only here and strkjv@2Corinthians:3:6| (which see), "who made us fit or adequate for." {To be partakers} (\eis merida\). "For a share in." Old word for share or portion (from \meros\) as in strkjv@Acts:8:21; strkjv@16:12; strkjv@2Corinthians:6:15| (the only other N.T. examples). {Of the inheritance} (\tou klrou\). "Of the lot," "for a share of the lot." Old word. First a pebble or piece of wood used in casting lots (Acts:1:26|), then the allotted portion or inheritance as here (Acts:8:21|). Cf. strkjv@Hebrews:3:7-4:11|. {In light} (\en ti phti\). Taken with \merida\ (portion) "situated in the kingdom of light" (Lightfoot).
rwp@Colossians:1:15 @{The image} (\eikn\). In predicate and no article. On \eikn\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora\) in strkjv@Romans:1:20|. {The first born} (\prtotokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pss ktises\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \prtos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eikn\ we find \prtotokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eikn\ (Image) and to the universe as \prtotokos\ (First-born).
rwp@Colossians:1:17 @{Before all things} (\pro pantn\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in strkjv@John:8:58; strkjv@17:5|. See also strkjv@Revelation:23:13| where Christ calls himself the Alpha and the Omega, the Beginning (\arch\) and the End (\telos\). Paul states it also in strkjv@2Corinthians:8:9; strkjv@Phillipians:2:6f|. {Consist} (\sunestken\). Perfect active indicative (intransitive) of \sunistmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16|, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass\, further addition to \eudoksen\, was pleased). This double compound (\apo, kata\ with \allass\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirnopoisas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poin eirnn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plrma\ be taken as the subject of \eudoksen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudoksen\ the participle \eirnopoisas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).
rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagte\, be ye reconciled like \katallagte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en ti smati ts sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \sma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastsai\). First aorist active (transitive) infinitive (of purpose) of \paristmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\ammous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \mmos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegkltous\). Old verbal adjective from \a\ privative and \egkale\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katenpion autou\), right down in the eye of Christ the Judge of all.
rwp@Colossians:1:24 @{Now I rejoice} (\nun chairomen\). This is not a new note for Paul. See him in jail in Philippi (Acts:16:25|) and in strkjv@2Corinthians:11:16-33; strkjv@Romans:5:3; strkjv@Phillipians:2:18|. {Fill up on my part} (\antanaplr\). Very rare double compound verb (here only in N.T.) to fill (\plro\) up (\ana\), in turn (\anti\). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in \anti\ as seen in Demosthenes's use of this verb (_Deuteronomy:Symm_., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. {That which is lacking} (\ta hustermata\). "The left-overs," so to speak. Late word from \hustere\, to come behind, to be left, to fail. See strkjv@Luke:21:4; strkjv@1Thessalonians:3:10; strkjv@2Corinthians:8:14; strkjv@9:12|. {For his body's sake} (\huper tou smatos autou\). As Paul showed in his exultation in suffering in strkjv@2Corinthians:11:16-33|, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse 18|).
rwp@Colossians:2:1 @{How greatly I strive} (\hlikon agna ech\). Literally, "how great a contest I am having." The old adjectival relative \hlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Agna\ carries on the metaphor of \agnizomenos\ in strkjv@1:29|. {For them at Laodicea} (\tn en Laodikii\). {Supply} \huper\ as with \huper humn\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to prospon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \toutn\ after \huper\. The form \heorakan\ (perfect active indicative of \hora\ instead of the usual \herakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \\ (see strkjv@John:1:18| for \heraken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \herakan\.
rwp@Colossians:2:2 @{May be comforted} (\paraklthsin\). First aorist passive subjunctive of \parakale\ (for which see strkjv@2Corinthians:1:3-7|) in final clause with \hina\. {Being knit together} (\sunbibasthentes\). First aorist passive participle of \sunbibaz\, old verb, causal of \bain\, to make go together, to coalesce in argument (Acts:16:10|), in spiritual growth (Colossians:2:19|), in love as here. Love is the \sundesmos\ (3:14|) that binds all together. {Unto all riches} (\eis pan ploutos\). Probably some distinction intended between \en\ (in love as the sphere) and \eis\ (unto as the goal). {Of the full assurance of understanding} (\ts plrophorias ts suneses\). On \plrophoria\, see strkjv@1Thessalonians:1:5|. From \plrophore\ (see strkjv@Luke:1:1|) and only in N.T. (1Thessalonians:1:5; strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|), Clement of Rome (_Cor_. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one's mental powers. {That they may know} (\eis epignsin\). "Unto full knowledge." This use of \epignsis\ (full, additional knowledge) is Paul's reply to the Gnostics with the limited and perverted \gnsis\ (knowledge). {The mystery of God, even Christ} (\tou mustriou tou theou, Christou\). The MSS. differ widely here, but this is Westcott and Hort's reading. Genitive (objective) with \epignsin\ and \Christou\ in apposition. Christ is "the mystery of God," but no longer hidden, but manifested (1:26|) and meant for us to know to the fulness of our capacity.
rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\m tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulaggn\). Articular present active participle of \sulagge\, late and rare (found here first) verb (from \sul\, booty, and \ag\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia ts philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseudnumos gnsis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kens apats\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradidmi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.
rwp@Colossians:2:11 @{Ye were also circumcised} (\kai perietmthte\). First aorist passive indicative of \peritemn\, to circumcise. But used here as a metaphor in a spiritual sense as in strkjv@Romans:2:29| "the circumcision of the heart." {Not made with hands} (\acheiropoiti\). This late and rare negative compound verbal occurs only in the N.T. (Mark:14:58; strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|) by merely adding \a\ privative to the old verbal \cheiropoitos\ (Acts:7:48; strkjv@Ephesians:2:11|), possibly first in strkjv@Mark:14:58| where both words occur concerning the temple. In strkjv@2Corinthians:5:1| the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (\en ti apekdusei\). As if an old garment (the fleshly body). From \apekduomai\ (Colossians:2:15|, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (\apo, ek\), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (\tou Christou\). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.
rwp@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu\ and \ekdu\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrsii\). {Triumphing over them on it} (\thriambeusas autous en auti\). On the Cross the triumph was won. This late, though common verb in _Koin_ writers (\ekthriambeu\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \auti\ as referring to \cheirographon\ (bond) or even to Christ.
rwp@Colossians:2:19 @{Not holding fast the Head} (\ou kratn tn kephaln\). Note negative \ou\, not \m\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hs\ (\kephals\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorgoumenon\). Present passive participle (continuous action) of \epichorge\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia tn haphn\). Late word \haph\ (from \hapt\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesmn\). Old word from \sunde\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tn auxsin tou theou\). Cognate accusative (\auxsin\) with the old verb \auxei\.
rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrskii\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosuni\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidii smatos\). Old word (Plato) from \apheids\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timi tini\). \Tim\ usually means honour or price. {Against the indulgence of the flesh} (\pros plsmonn ts sarkos\). These words are sharply debated along with \tim\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plsmon\ is an old word from \pimplmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.
rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthrpon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthrpon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz\ already existed (Hebrews:6:6|). Paul also uses \anakainsis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epignsin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).
rwp@Colossians:3:16 @{The word of Christ} (\ho logos tou Christou\). This precise phrase only here, though "the word of the Lord" in strkjv@1Thessalonians:1:8; strkjv@4:15; strkjv@2Thessalonians:3:1|. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. \Christou\ can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See strkjv@1John:2:14|. {Dwell} (\enoikeit\). Present active imperative of \enoike\, to make one's home, to be at home. {In you} (\en humin\). Not "among you." {Richly} (\plousis\). Old adverb from \plousios\ (rich). See strkjv@1Timothy:6:17|. The following words explain \plousis\. {In all wisdom} (\en pasi sophii\). It is not clear whether this phrase goes with \plousis\ (richly) or with the participles following (\didaskontes kai nouthetountes\, see strkjv@1:28|). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in strkjv@Romans:12:11f.,16|. {With psalms} (\psalmois\, the Psalms in the Old Testament originally with musical accompaniment), {hymns} (\humnois\, praises to God composed by the Christians like strkjv@1Timothy:3:16|), {spiritual songs} (\idais pneumatikais\, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it. {Singing with grace} (\en chariti idontes\). In God's grace (2Corinthians:1:12|). The phrase can be taken with the preceding words. The verb \id\ is an old one (Ephesians:5:19|) for lyrical emotion in a devout soul. {In your hearts} (\en tais kardiais humn\). Without this there is no real worship "to God" (\ti thei\). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.
rwp@Colossians:3:21 @{Provoke not} (\m erethizete\). Present imperative of old verb from \ereth\, to excite. Only twice in N.T., here in bad sense, in good sense in strkjv@2Corinthians:9:2| (to stimulate). Here it means to nag and as a habit (present tense). {That they be not discouraged} (\hina m athumsin\). Negative purpose (\hina m\) with the present subjunctive (continued discouragement) of \athume\, old verb, but only here in N.T., from \athumos\ (dispirited, \a\ privative, \thumos\, spirit or courage). One does not have to read _Jane Eyre_ or _Oliver Twist_ to know something of the sorrows of childhood as is witnessed by runaway children and even child suicides.
rwp@Colossians:3:22 @{Your masters according to the flesh} (\tois kata sarka kuriois\). "Lords" really, but these Christian slaves (\douloi\) had Christ as lord, but even so they were to obey their lords in the flesh. {Not with eye-service} (\m en ophthalmodouliais\). Another Pauline word (here only and strkjv@Ephesians:6:6|), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master's eye was on the slave and no longer. {Men-pleasers} (\anthrpareskoi\). Late compound only in LXX and Paul (here and strkjv@Ephesians:6:6|). {In singleness of heart} (\en haplotti kardias\). Songs:in strkjv@Ephesians:6:5|. Old and expressive word from \haplous\ (simple, without folds). See strkjv@2Corinthians:11:3|. {Fearing the Lord} (\phoboumenoi ton Kurion\). Rather than the lords according to the flesh.
rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tn isotta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isots\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ourani\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.
rwp@Colossians:4:3 @{Withal} (\hama\). At the same time. {That God may open} (\hina ho theos anoixi\). Common use of \hina\ and the subjunctive (aorist), the sub-final use so common in the N.T. as in the _Koin_. {A door for the word} (\thuran tou logou\). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Corinthians:16:9|), once of an open door that he could not enter in Troas (2Corinthians:2:12|). {The mystery of Christ} (\to mustrion tou Christou\). The genitive of apposition, the mystery which is Christ (2:2|), one that puts out of comparison the foolish "mysteries" of the Gnostics. {For which I am also in bonds} (\di' ho kai dedemai\). Perfect passive indicative of \de\. Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.
rwp@1Timothy:1:2 refers to '2Corinthians:8:9; strkjv@Titus:1:3; 2'. Something is really wrong here.
rwp@ strkjv@2Corinthians:8:8 is correct, strkjv@Titus:1:4 is correct, and '2' may refer to this verse.
rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander, Beet, Belser, Candlish, Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie, Ellicott, Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay, Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock, Hort (_Intr_. 1895), Knabenbauer, Krukenberg, Lidgett, Lock, Lueken, Martin (_New Century Bible_), McPhail, McPherson, Meinertz, Moule, Mullins, Murray, Oltramare, Robinson, Salmond, E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott, Wohlenberg. strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Isou\). Songs:B D, though Aleph A L have \Isou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephesi\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephesi\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.
rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.
rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hms\ (we) in 12|. {In whom} (\en hi\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthte\). First aorist passive indicative of \sphragiz\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in strkjv@4:30|. See strkjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrabn\ (earnest). {Spirit} (\pneumati\). In the instrumental case.
rwp@Ephesians:1:14 @{An earnest} (\arrabn\). See strkjv@2Corinthians:1:22| for discussion of \arrabn\. Here "of promise" (\ts epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\ts klronomias hmn\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\ts peripoises\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; strkjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in strkjv@1Peter:2:9; strkjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.
rwp@Ephesians:1:17 @{The Father of glory} (\ho patr ts doxs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--di\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \di\ is a late _Koin_ optative (second aorist active) for the usual \doi\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \di\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupses\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epignsei autou\). In the full knowledge of Christ as in Colossians.
rwp@Ephesians:1:19 @{The exceeding greatness of his power} (\to huperballon megethos ts dunames autou\). \Megethos\ is an old word (from \megas\), but here only in N.T. \Huperballon\, present active participle of \huperball\, reappears in strkjv@2:7; strkjv@3:19| and seen already in strkjv@2Corinthians:3:10; strkjv@9:14|. To enlightened eyes the greatness of God's power is even more "surpassing."
rwp@Ephesians:2:3 @{We also all} (\kai hmeis pantes\). We Jews. {Once lived} (\anestraphmen pote\). Second aorist passive indicative of \anastreph\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatsate\, of the Gentiles in verse 2|. {The desires} (\ta thelmata\). Late and rare word except in LXX and N.T., from \thel\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais ts sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\tn dianoin\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\metha tekna phusei orgs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.
rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi ti elachistoteri pantn hagin\). Dative case \emoi\ with \eloth\. The peculiar form \elachistoteri\ (in apposition with \emoi\) is a comparative (\-teros\) formed on the superlative \elachistos\. This sort of thing was already done in the older Greek like \eschatoteros\ in Xenophon. It became more common in the _Koin_. Songs:the double comparative \meizoteran\ in strkjv@3John:1:4|. The case of \hagin\ is ablative. This was not mock humility (15:19|), for on occasion Paul stood up for his rights as an apostle (2Corinthians:11:5|). {The unsearchable riches of Christ} (\to anexichniaston ploutos tou Christou\). \Anexichniastos\ (\a\ privative and verbal of \exichniaz\, to track out, \ex\ and \ichnos\, track) appears first in strkjv@Job:5:9; strkjv@9:10|. Paul apparently got it from Job. Nowhere else in N.T. except strkjv@Romans:11:33|. In later Christian writers. Paul undertook to track out the untrackable in Christ.
rwp@Ephesians:3:12 @{In confidence} (\en pepoithsei\). Late and rare word from \pepoitha\. See strkjv@2Corinthians:1:15|. {Through our faith in him} (\dia ts pistes autou\). Clearly objective genitive \autou\ (in him).
rwp@Ephesians:3:13 @{That ye faint not} (\m enkakein\). Object infinitive with \m\ after \aitoumai\. The infinitive (present active) \enkakein\ is a late and rare word (see already strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9|) and means to behave badly in, to give in to evil (\en, kakos\). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. {Your glory} (\doxa humn\). As they could see.
rwp@Ephesians:3:16 @{That he would grant you} (\hina di humin\). Sub-final clause with \hina\ and the second aorist active subjunctive of \didmi\, to give. There are really five petitions in this greatest of all Paul's prayers (one already in strkjv@1:16-23|), two by the infinitives after \hina di\ (\krataithnai, katoiksai\), two infinitives after \hina exischuste\ (\katalabesthai, gnnai\), and the last clause \hina plrthte\. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with "the riches of His glory." {That ye may be strengthened} (\krataithnai\). First aorist passive infinitive of \krataio\, late and rare (LXX, N.T.) from \krataios\, late form from \kratos\ (strength). See strkjv@Luke:1:80|. Paul adds \dunamei\ (with the Spirit). Instrumental case. {In the inward man} (\eis ton es anthrpon\). Same expression in strkjv@2Corinthians:4:16| (in contrast with the outward \ex\, man) and in strkjv@Romans:7:22|.
rwp@Ephesians:4:10 @{Is the same also} (\autos estin\). Rather, "the one who came down (\ho katabas\, the Incarnation) is himself also the one who ascended (\ho anabas\, the Ascension)." {Far above} (\huperan\). See strkjv@1:21|. {All the heavens} (\pantn tn ourann\). Ablative case after \huperan\. For the plural used of Christ's ascent see strkjv@Hebrews:4:14; strkjv@7:27|. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in strkjv@2Corinthians:12:2| or the seven heavens idea one does not know. {That he might fill all things} (\hina plrsi ta panta\). This purpose we can understand, the supremacy of Christ (Colossians:2:9f.|).
rwp@Ephesians:4:12 @{For the perfecting} (\pros ton katartismon\). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though \katartisis\ in strkjv@2Corinthians:13:9|, both from \katartiz\, to mend (Matthew:4:21; strkjv@Galatians:6:1|). "For the mending (repair) of the saints." {Unto the building up} (\eis oikodomn\). See strkjv@2:21|. This is the ultimate goal in all these varied gifts, "building up."
rwp@Ephesians:4:19 @{Being past feeling} (\aplgkotes\). Perfect active participle of \apalge\, old word to cease to feel pain, only here in N.T. {To lasciviousness} (\ti aselgeii\). Unbridled lust as in strkjv@2Corinthians:12:21; strkjv@Galatians:5:19|. {To work all uncleanness} (\eis ergasian akatharsias pass\). Perhaps prostitution, "for a trading (or work) in all uncleanness." Certainly Corinth and Ephesus could qualify for this charge. {With greediness} (\en pleonexii\). From \pleonekts\, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.
rwp@Ephesians:5:27 @{That he might present} (\hina parastsi\). Final clause with \hina\ and first aorist active subjunctive of \paristmi\ (see strkjv@Colossians:1:22| for parallel) as in strkjv@2Corinthians:11:2| of presenting the bride to the bridegroom. Note both \autos\ (himself) and \heauti\ (to himself). {Glorious} (\endoxon\). Used of splendid clothing in strkjv@Luke:7:25|. {Spot} (\spilos\). Late word, in N.T. only here and strkjv@2Peter:2:13|, but \spilo\, to defile in strkjv@James:3:6; strkjv@Jude:1:23|. {Wrinkle} (\rutida\). Old word from \ru\, to contract, only here in N.T. {But that it should be holy and without blemish} (\all' hina i hagia kai ammos\). Christ's goal for the church, his bride and his body, both negative purity and positive.
rwp@Ephesians:5:33 @{Nevertheless} (\pln\). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church. {Do ye also severally love} (\kai humeis hoi kath' hena hekastos agapt\). An unusual idiom. The verb \agapt\ (present active imperative) agrees with \hekastos\ and so is third singular instead of \agapte\ (second plural) like \humeis\. The use of \hoi kath' hena\ after \humeis\ = " ye one by one " and then \hekastos\ takes up (individualizes) the "one" in partitive apposition and in the third person. {Let the wife see that she fear} (\h gun hina phobtai\). There is no verb in the Greek for "let see" (\blepet\). For this use of \hina\ with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see strkjv@Mark:5:23; strkjv@Matthew:20:32; strkjv@1Corinthians:7:29; strkjv@2Corinthians:8:7; strkjv@Ephesians:4:29; strkjv@5:33| (Robertson, _Grammar_, p. 994). "Fear" (\phobtai\, present middle subjunctive) here is "reverence."
rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hmin h pal\). "To us the wrestling is not." \Pal\ is an old word from \pall\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho archn tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ainos toutou\). The word \kosmokratr\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika ts ponrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponria\ (from \ponros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).
rwp@Ephesians:6:20 @{For which I am an ambassador in chains} (\huper hou presbeu en halusei\). "For which mystery" of the gospel (verse 19|). \Presbeu\ is an old word for ambassador (from \presbus\, an old man) in N.T. only here and strkjv@2Corinthians:5:20|. Paul is now an old man (\presbuts\, strkjv@Philemon:1:9|) and feels the dignity of his position as Christ's ambassador though "in a chain" (\en halusei\, old word \halusis\, from \a\ privative and \lu\, to loosen). Paul will wear a chain at the close of his life in Rome (2Timothy:1:16|). {In it} (\en auti\). In the mystery of the gospel. This is probably a second purpose (\hina\), the first for utterance (\hina dothi\), this for boldness (\hina parrsiasmai\, first aorist middle subjunctive, old word to speak out boldly). See strkjv@1Thessalonians:2:2|. See strkjv@Colossians:4:4| for "as I ought."
rwp@Info_Epistles-Paul @ DATES OF HIS EPISTLES Unfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Thessalonians:3:1f.|) and had just returned to Paul (1Thessalonians:3:6|) which we know was in Corinth (Acts:18:5|) shortly before Gallio came as Proconsul of Achaia (Acts:18:12|). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his _St. Paul_ that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Corinthians:16:8|) and before pentecost, though the precise year is not given. But he spent three years at Ephesus in round numbers (Acts:19:8,10; strkjv@20:31|) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Corinthians:2:12|) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Romans:16:1f.|) unless strkjv@Romans:16| be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (_New Testament in the Light of Modern Research_, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.
rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_. Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_. Clemen, _Einheitlichkeit d. paul. Briefe_. Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_. Hayes, _Paul and His Epistles_. Heinrici, _Die Forschungen uber die paul. Briefe_. Lake, _The Earlier Epistles of St. Paul_. Lewin, _Life and Epistles of St. Paul_.. Neil, _The Pauline Epistles_. Scott, _The Pauline Epistles_. Shaw, _The Pauline Epistles_. Vischer, _Die Paulusbriefe_. Voelter, _Die Composition der paul. Haupt Briefe_. Voelter, _Paulus und seine Briefe_. Way, _The Letters of Paul to Seven Churches and Three Friends_ Weinel, _Die Echtheit der paul. Hauptbriefe_. Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_. Weiss, B., _Die Paulinische Briefe_. Wood, _Life, Letters, and Religion of St. Paul_. strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthrpn oude di' anthrpou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthrpn\) and that it had come to him through (\di' anthrpou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Isou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekrn\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir\ is often used in N.T. for raising from the sleep of death, to wake up the dead.
rwp@Galatians:1:6 @{Ye are so quickly removing} (\houts taches metatithesthe\). The present middle indicative of \metatithmi\, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. Songs:easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (\thaumaz\) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans. {Unto a different gospel} (\eis heteron euaggelion\). See on ¯2Corinthians:11:4| for distinction between \allo\ and \heteron\ as here. It is not here or there a mere difference in emphasis or spirit as in ¯Phillipians:1:18| so long as Christ is preached. These men as in strkjv@2Corinthians:11:4| preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Galatians:5:4|). Hence the vehemence of Paul's words.
rwp@Galatians:1:10 @{Amos:I persuading?} (\peith?\). Conative present, trying to persuade like \zt areskein\ (seeking to please) where the effort is stated plainly. See strkjv@2Corinthians:5:11|. {I should not be} (\ouk an mn\). Conclusion of second class condition, determined as unfulfilled. Regular construction here (\ei\ and imperfect indicative in the condition \reskon, ouk an\ and imperfect in the conclusion). About pleasing men see on ¯1Thessalonians:2:4|. In strkjv@Colossians:3:22; Eph. strkjv@6:6| Paul uses the word "men-pleasers" (\anthrpareskoi\).
rwp@Galatians:1:16 @{To reveal his Son in me} (\apokalupsai ton huion autou en emoi\). By "in me" (\en emoi\) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses \en emoi\ in this sense (in my case) several times (verse 24; strkjv@2Corinthians:13:3; strkjv@Phillipians:1:30; strkjv@1Timothy:1:16|). Once (1Corinthians:14:11|) \en emoi\ is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task. {I conferred not with flesh and blood} (\ou prosanethemn sarki kai haimati\). Second aorist middle indicative of \prosanatithmi\, old verb, double compound (\pros, ana\), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and strkjv@2:6|.
rwp@Galatians:1:21 @{Into the region of Syria and Cilicia} (\eis ta klimata ts Syrias kai ts Kilikias\). This statement agrees with the record in strkjv@Acts:9:30|. On \klimata\, see strkjv@2Corinthians:11:10|. Paul was not idle, but at work in Tarsus and the surrounding country.
rwp@Galatians:2:4 @{But because of the false brethren privately brought in} (\dia de tous pareisaktous pseudadelphous\). Late verbal adjective \pareisaktos\ from the double compound verb \pareisag\, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in strkjv@2Corinthians:11:13| of the Judaizers in Corinth. {Who came in privily} (\hoitines pareislthon\). Repetition of the charge of their slipping in unwanted (\pareiserchomai\, late double compound, in Plutarch, in N.T. only here and strkjv@Romans:5:20|). {To spy out} (\kataskopsai\). First aorist active infinitive of \kataskope\, old Greek verb from \kataskopos\, a spy, to reconnoitre, to make a treacherous investigation. {That they might bring us into bondage} (\hina hmas katadoulsousin\). Future active indicative of this old compound, to enslave completely (\kata-\) as in strkjv@2Corinthians:11:20|. Nowhere else in N.T. This was their purpose (\hina\ and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?
rwp@Galatians:2:5 @{No, not for an hour} (\oude pros hran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\ti hupotagi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotag\. {The truth of the gospel} (\h altheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.
rwp@Galatians:3:3 @{Are ye now perfected in the flesh?} (\nun sarki epiteleisthe?\). Rather middle voice as in strkjv@1Peter:5:9|, finishing of yourselves. There is a double contrast, between \enarxamenoi\ (having begun) and \epiteleisthe\ (finishing) as in strkjv@2Corinthians:8:6; strkjv@Phillipians:1:6|, and also between "Spirit" (\pneumati\) and flesh (\sarki\). There is keen irony in this thrust.
rwp@Galatians:3:5 @{Supplieth} (\epichorgn\). It is God. See on ¯2Corinthians:9:10| for this present active participle. Cf. strkjv@Phillipians:1:19; strkjv@2Peter:1:5|. {Worketh miracles} (\energn dunameis\). On the word \energe\ see strkjv@1Thessalonians:2:13; strkjv@1Corinthians:12:6|. It is a great word for God's activities (Phillipians:2:13|). "In you" (Lightfoot) is preferable to "among you" for \en humin\ (1Corinthians:13:10; strkjv@Matthew:14:2|). The principal verb for "doeth he it" (\poiei\) is not expressed. Paul repeats the contrast in verse 2| about "works of the law" and "the hearing of faith."
rwp@Galatians:3:13 @{Redeemed us} (\hmas exgorasen\). First aorist active of the compound verb \exagoraz\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek ts kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hmn katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.
rwp@Galatians:3:14 @{That upon the Gentiles} (\hina eis ta ethn\). Final clause (\hina\ and \gentai\, aorist middle subjunctive). {That we might receive} (\hina labmen\). Second final clause coordinate with the first as in