NONE.filter - rwp 2Corinthians:11:2:

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

rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\npioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zlos kai eris\). Zeal (\zlos\ from \ze\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.

rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de hn egrapsate\). An ellipsis of \peri toutn\, the antecedent of \peri hn\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.

rwp@1Corinthians:7:9 @{But if they have not continency} (\ei de ouk egkrateuontai\). Condition of the first class, assumed as true. Direct middle voice \egkrateuontai\, hold themselves in, control themselves. {Let them marry} (\gamsatsan\). First aorist (ingressive) active imperative. Usual _Koin_ form in \-tsan\ for third plural. {Better} (\kreitton\). Marriage is better than continued sexual passion. Paul has not said that celibacy is {better} than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of \purousthai\ (present middle infinitive) for sexual passion is common enough as also for grief (2Corinthians:11:29|).

rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthrpon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethriomachsa en Ephesi\). Late verb from \thriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phagmen kai pimen\). Volitive second aorist subjunctives of \esthi\ and \pin\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

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

rwp@1Timothy:1:19 @{Holding faith and a good conscience} (\echn pistin kai agathn suneidsin\). Possibly as a shield (Ephesians:6:16|) or at any rate possessing (Romans:2:20|) faith as trust and a good conscience. A leader expects them of his followers and must show them himself. {Having thrust from them} (\apsamenoi\). First aorist indirect middle participle of \apthe\, to push away from one. Old verb (see strkjv@Romans:11:1f.|). {Made shipwreck} (\enauagsan\). First aorist active indicative of \nauage\, old verb from \nauagos\ (shipwrecked, \naus\, ship, \agnumi\, to break), to break a ship to pieces. In N.T. only here and strkjv@2Corinthians:11:25|. {Concerning the faith} (\peri tn pistin\). Rather, "concerning their faith" (the article here used as a possessive pronoun, a common Greek idiom).

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

rwp@2Corinthians:5:19 @{To wit, that} (\hs hoti\). Latin puts it _quoniam quidem_. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, _Prol_., p. 212; Robertson, _Grammar_, p. 1033). It is in strkjv@Esther:4:14|. See also strkjv@2Corinthians:11:21; strkjv@2Thessalonians:2:2|. It probably means "how that." {Not reckoning} (\m logizomenos\). What Jesus did (his death for us) stands to our credit (Romans:8:32|) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

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:11:20 @{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@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@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: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:13:50 @{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:14:19 @{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: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: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:24:12 @{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: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@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: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@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@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@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numph\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestks\, second perfect active participle of \histmi\) and listens (\akoun\, present active participle of \akou\) with joy ({rejoiceth greatly}, \chari chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\haut oun h chara peplrtai\). Perfect passive indicative of \plro\, stands filled like a cup to the brim with joy.

rwp@John:4:6 @{Jacob's well} (\pg tou Iakb\). "A spring of Jacob" (here and verse 14|), but \phrear\ (well, pit, cistern) in verses 11,12|. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis:26:19|). {Wearied} (\kekopiaks\). Perfect active participle of \kopia\, a state of weariness. The verb means to toil excessively (Luke:5:5|). John emphasizes the human emotions of Jesus (1:14; strkjv@11:3,33,35,38,41f.; strkjv@12:27; strkjv@13:21; strkjv@19:28|). {With his journey} (\ek ts hodoiporias\). As a result (\ek\) of the journey. Old compound word from \hodoporos\ (wayfarer), in N.T. only here and strkjv@2Corinthians:11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle of \kathezomai\, "was sitting." {Thus} (\houts\). Probably "thus wearied," graphic picture. {By the well} (\epi ti pgi\). Literally, "upon the curbstone of the well." {Sixth hour} (\hs hekt\). Roman time, about 6 P.M., the usual time for drawing water.

rwp@John:10:31 @{Took up stones again} (\ebastasan palin lithous\). First aorist active indicative of \bastaz\, old verb to pick up, to carry (John:12:6|), to bear (Galatians:6:5|). The \palin\ refers to strkjv@John:8:59| where \ran\ was used. They wanted to kill him also when he made himself equal to God in strkjv@5:18|. Perhaps here \ebastasan\ means "they fetched stones from a distance." {To stone him} (\hina lithassin auton\). Final clause with \hina\ and the first aorist active subjunctive of \lithaz\, late verb (Aristotle, Polybius) from \lithos\ (stone, small, strkjv@Matthew:4:6|, or large, strkjv@Matthew:28:2|), in strkjv@John:10:31-33; strkjv@11:8; strkjv@Acts:5:26; strkjv@14:19; strkjv@2Corinthians:11:25; strkjv@Hebrews:11:37|, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones.

rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestks\). Perfect active (intransitive) participle of \paristmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\edken rapisma ti Isou\). Late word \rapisma\ is from \rapiz\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\houts\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.

rwp@John:18:23 @{If I have spoken evil} (\ei kaks elalsa\). Condition of first class (assumed to be true), with \ei\ and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. {Bear witness of the evil} (\marturson peri tou kakou\). First aorist active imperative of \marture\, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. {But if well} (\ei de kals\). Supply the same verb \elalsa\. The same condition, but with a challenging question as the apodosis. {Smitest} (\dereis\). Old verb \der\, to flay, to skin, to beat, as in strkjv@Matthew:21:35; strkjv@Luke:22:63; strkjv@2Corinthians:11:20| (of an insulting blow in the face as here).

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

rwp@Revelation:2:22 @{I do cast} (\ball\). Futuristic present active indicative rather than the future \bal\, since judgment is imminent. {Into a bed} (\eis klinn\). "A bed of sickness in contrast with the bed of adultery" (Beckwith). {Them that commit adultery with her} (\tous moicheuontas met' auts\). Present active articular participle accusative plural of \moicheu\. The actual paramours of the woman Jezebel, guilty of both \porneia\ (fornication, verse 21|) and \moicheia\ (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2Corinthians:11:2|) towards God and Christ as of old (Jeremiah:3:8; strkjv@5:7; strkjv@Ezekiel:16:22|). {Except they repent} (\ean m metanosousin\). Condition of first class with \ean m\ and the future active indicative of \metanoe\, put in this vivid form rather than the aorist subjunctive (\-sin\) third-class condition. {Of her works} (\ek tn ergn auts\). \Auts\ (her) correct rather than \autn\ (their). Jezebel was chiefly responsible.

rwp@Revelation:3:18 @{I counsel} (\sumbouleu\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepurmenon ek puros\). Perfect passive participle of \puro\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutsis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute\, spiritual riches. {That thou mayest clothe thyself} (\hina peribali\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\m phanerthi\). Continued purpose clause with negative \m\ and first aorist passive subjunctive of \phanero\. {Nakedness} (\gumnottos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri\, late compound (\en, chri\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Romans:12:5 @{And severally} (\to de kath' heis\). A difficult late idiom where the preposition \kath'\ (\kata\) is treated adverbially with no effect on the nominative case \heis\ like \huper eg\ (2Corinthians:11:23|). Songs:\heis kath' heis\ (Mark:14:19|) and in Modern Greek \katheis\ as a distributive pronoun. But we have \kath' hena\ in strkjv@1Corinthians:14:31|. The use of the neuter article here \to\ with \kath' heis\ is probably the accusative of general reference, "as to each one."

rwp@Romans:16:7 @{Andronicus and Junias} (\Andronicou kai Iounian\). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. {Kinsmen} (\suggeneis\). Probably only fellow-countrymen as in strkjv@9:13|. {Fellow-prisoners} (\sunaichmaltus\). Late word and rare (in Lucian). One of Paul's frequent compounds with \sun\. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Corinthians:11:23|). In N.T. only here, strkjv@Philemon:1:23; strkjv@Colossians:4:10|. {Of note} (\epismoi\). Stamped, marked (\epi sma\). Old word, only here and strkjv@Matthew:27:16| (bad sense) in N.T. {Among the apostles} (\en tois apostolois\). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. {Who have been in Christ before me} (\hoi kai pro emou gegonan en Christi\). Andronicus and Junias were converted before Paul was. Note \gegonan\ (_Koin_ form by analogy) instead of the usual second perfect active indicative form \gegonasin\, which some MSS. have. The perfect tense notes that they are still in Christ.