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rwp@1Corinthians:2:11 @{Knoweth} (\oiden, egn“ken\). Second perfect of root \id-\, to see and so know, first perfect of \gin“sk“\, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of \oida\ and \gin“sk“\. {The spirit of man that is in him} (\to pneuma tou anthr“pou to en aut“i\). The self-consciousness of man that resides in the man or woman (generic term for mankind, \anthr“pos\). {The Spirit of God} (\to pneuma tou theou\). Note the absence of \to en aut“i\. It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul's analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in strkjv@Romans:8:26| and in the full Trinitarian benediction in strkjv@2Corinthians:13:13|. \Pneuma\ in itself merely means breath or wind as in strkjv@John:3:8|. To know accurately Paul's use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God's Holy Spirit is amply qualified to make the revelation claimed here in verses 6-10|.

rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\h“s ho Kurios ed“ken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.

rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

rwp@1Corinthians:4:12 @{We toil} (\kopi“men\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\di“komenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

rwp@1Corinthians:5:3 @{For I verily} (\eg“ men gar\). Emphatic statement of Paul's own attitude of indignation, \eg“\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\ap“n\) Although absent (concessive participle) and so of \par“n\ though present. Each with locative case (\t“i s“mati, t“i pneumati\). {Have already judged} (\ˆdˆ kekrika\). Perfect active indicative of \krin“\. I have already decided or judged, as though present (\h“s par“n\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthent“n hum“n\, first aorist passive participle of \sunag“\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en t“i onomati tou Kuriou [hˆm“n] Iˆsou\) with the power of the Lord Jesus (\sun tˆi dunamei tou Kuriou hˆm“n Iˆsou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthent“n\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).

rwp@1Corinthians:9:27 @{But I buffet my body} (\alla hup“piaz“ mou to s“ma\). In Aristophanes, Aristotle, Plutarch, from \hup“pion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \s“ma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulag“g“\). Late compound verb from \doulag“gos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\mˆ p“s\). Common conjunction for negative purpose with subjunctive as here (\gen“mai\, second aorist middle). {After that I have preached to others} (\allois kˆr–xas\). First aorist active participle of \kˆruss“\ (see on ¯1:23|), common verb to preach, from word \kˆrux\ (herald) and that is probably the idea here. A \kˆrux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos gen“mai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz“\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

rwp@1Corinthians:10:24 @{Let no man seek his own} (\mˆdeis to heautou zˆteit“\). This is Paul's rule for social relations (1Corinthians:13:5; strkjv@Galatians:6:2; strkjv@Romans:14:7; strkjv@15:2; strkjv@Phillipians:2:1ff.|) and is the way to do what is expedient and what builds up. {His neighbour's good} (\to tou heterou\). Literally, "the affair of the other man." Cf. \ton heteron\ in strkjv@Romans:13:8| for this idea of \heteros\ like \ho plˆsion\ (the nigh man, the neighbour) in strkjv@Romans:15:2|. This is loving your neighbour as yourself by preferring your neighbour's welfare to your own (Phillipians:2:4|).

rwp@1Corinthians:13:8 @{Love never faileth} (\Hˆ agapˆ oudepote piptei\). New turn for the perpetuity of love. \Piptei\ correct text, not \ekpiptei\, as in strkjv@Luke:16:17|. Love survives everything. {They shall be done away} (\katargˆthˆsontai\). First future passive of \katarge“\. Rare in old Greek, to make idle (\argos\), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts. {They shall cease} (\pausontai\). Future middle indicative of \pau“\, to make cease. They shall make themselves cease or automatically cease of themselves.

rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektr“ma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\pr“tos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edi“xa tˆn ekklˆsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

rwp@1Corinthians:15:24 @{Then cometh the end} (\eita to telos\). No verb \ginetai\ in the Greek. Supply "at his coming," the end or consummation of the age or world (Matthew:13:39,49; strkjv@1Peter:4:7|), {When he shall deliver up} (\hotan paradid“i\). Present active subjunctive (not optative) of \paradid“mi\ with \hotan\, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist \parad“i\ because it pictures a future proceeding. {To God, even the Father} (\t“i the“i kai patri\). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father. {When he shall have abolished} (\hotan katargˆsˆi\). First aorist active subjunctive with \hotan\, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On \katarge“\ see strkjv@1Corinthians:6:13; strkjv@13:8,10,11|. {Rule} (\archˆn\), {authority} (\exousian\), {power} (\dunamin\). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.

rwp@1Corinthians:16:20 @{With a holy kiss} (\en philˆmati hagi“i\). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See strkjv@1Thessalonians:5:26; strkjv@2Corinthians:13:12; strkjv@Romans:3:8; strkjv@1Peter:5:14|. It seems never to have been promiscuous between the sexes.

rwp@1John:2:13 @{Fathers} (\pateres\). Those mature believers with long and rich experience (\egn“kate\, ye have come to know and still know). {Him which is from the beginning} (\ton ap' archˆs\). See strkjv@1:1| as explaining this crisp description of the Word of life (cf. strkjv@John:1:1-18|). {Young men} (\neaniskoi\). The younger element in contrast to the fathers, full of vigor and conflict and victory. {Ye have overcome the evil one} (\nenikˆkate ton ponˆron\). Perfect active indicative of \nika“\, a permanent victory after conflict. The masculine article \ton\ shows that the prince of darkness is the one defeated in this struggle, the devil plain in strkjv@3:8,10| (John:8:44; strkjv@13:2|).

rwp@1John:3:8 @{He that doeth sin} (\ho poi“n tˆn hamartian\). "He that keeps on doing sin" (the habit of sin). {Of the devil} (\ek tou diabolou\). In spiritual parentage as Jesus said of the Pharisees in strkjv@John:8:44|. When one acts like the devil he shows that he is not a true child of God. {Sinneth from the beginning} (\ap' archˆs hamartanei\). Linear progressive present active indicative, "he has been sinning from the beginning" of his career as the devil. This is his normal life and those who imitate him become his spiritual children. {That he might destroy} (\hina lusˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \lu“\. This purpose (\eis touto\) Jesus had and has. There is eternal conflict, with final victory over Satan certain.

rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean ait“metha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite“\. This clause, like \hˆm“n\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitˆmata\). Old word, from \aite“\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\ˆitˆkamen\). Perfect active indicative of \aite“\, the asking abiding.

rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegn“smenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \progin“sk“\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \progn“sin theou\ in verse 2|. {Before the foundation of the world} (\pro katabolˆs kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabolˆs kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabolˆ\ (from \kataball“\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phaner“thentos de\). First aorist (ingressive) passive participle of \phanero“\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou t“n chron“n\). Like \ep' eschatou t“n hˆmer“n\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' humƒs\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).

rwp@1Peter:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrˆn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch“\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrˆn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.

rwp@1Peter:4:5 @{Who shall give account} (\hoi apod“sousin logon\). Future active indicative of \apodid“mi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\t“i hetoim“s krinonti\). Dative, "to the one readily judging," correct text, not \hetoim“s echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\z“ntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain“\, old verb, from \poimˆn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimˆn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope“\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\mˆ anagkast“s\). Negative \mˆ\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousi“s\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mˆde aischrokerd“s\). A compound adverb not found elsewhere, but the old adjective \aischrokerdˆs\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothum“s\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.

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 \mnˆmoneu“\ in strkjv@1:3|. {Night and day} (\nuktos kai hˆmeras\). 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 mˆ epibarˆsai tina hum“n\). 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} (\ekˆruxamen\). {We heralded} (from \kˆrux\, herald) to you, common verb for preach.

rwp@1Thessalonians:3:8 @{If ye stand fast} (\ean humeis stˆkete\). Condition of first class, \ean\ and present active indicative (correct text, not \stˆkˆte\ subj.) of \stˆk“\, late form from perfect \hestˆka\ of \histˆmi\, to place.

rwp@1Thessalonians:5:3 @{When they are saying} (\hotan leg“sin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn“\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistˆmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\h“sper hˆ “din tˆi en gastri echousˆi\). Earlier form \“dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou mˆ ekphug“sin\). Strong negative like that in strkjv@4:15| \ou mˆ\ (double negative) and the second aorist active subjunctive.

rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain“\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekzˆtˆseis\). "Seekings out." Late and rare compound from \ekzˆte“\ (itself _Koin‚_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \zˆtˆsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.

rwp@1Timothy:1:7 @{Teachers of the law} (\nomodidaskaloi\). Compound only in N.T. (here, strkjv@Luke:5:17; strkjv@Acts:5:34|) and ecclesiastical writers. {Though they understand} (\noountes\). Concessive participle of \noe“\, old verb (Ephesians:3:4,20|). {Neither what} (\mˆte ha\). Relative \ha\ (which things). {Nor whereof} (\mˆte peri tin“n\). Here the interrogative \tin“n\ used in sense of relative \h“n\. It may be regarded as the use of an indirect question for variety (Parry). {They confidently affirm} (\diabebaiountai\). Present middle indicative of the common _Koin‚_ compound, in N.T. only here and strkjv@Titus:3:8|.

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

rwp@1Timothy:3:6 @{Not a novice} (\mˆ neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu“\). Only here in N.T. {Lest} (\hina mˆ\). "That not." {Being puffed up} (\tuph“theis\). First aorist passive participle of \tupho“\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesˆi eis\). Second aorist active subjunctive with \hina mˆ\, negative purpose, of \empipt“\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).

rwp@1Timothy:3:8 @{Deacons} (\diakonous\). Accusative case of general reference like the preceding with \dei einai\ understood. Technical sense of the word here as in strkjv@Phillipians:1:1| which see (two classes of church officers, bishops or elders, deacons). {Grave} (\semnous\). See strkjv@Phillipians:4:8|. Repeated in verse 11; strkjv@Titus:2:2|. {Not double-tongued} (\mˆ dilogous\). Rare word (\dis, leg“\) saying same thing twice. Xenophon has \diloge“\ and \dilogia\. In Pollux, but LXX has \digl“ssos\ (double-tongued, Latin _bilinguis_). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." {Not given to much wine} (\mˆ oin“i poll“i prosechontas\). "Not holding the mind (\ton noun\ understood as usual with \prosech“\, strkjv@1Timothy:1:4|) on much wine" (\oin“i\, dative case). That attitude leads to over-indulgence. {Not greedy of filthy lucre} (\mˆ aischrokerdeis\). Old word from \aischros\ (Ephesians:5:12|) and \kerdos\ (Phillipians:1:21|). "Making small gains in mean ways" (Parry). Not genuine in verse 3|. In N.T. only here and strkjv@Titus:1:7| (of bishops).

rwp@1Timothy:4:1 @{Expressly} (\rˆt“s\). Late adverb, here alone in N.T., from verbal adjective \rˆtos\ (from root \re“\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostˆsontai tines\). Future middle of \aphistˆmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\tˆs piste“s\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\planˆ\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimoni“n\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.

rwp@1Timothy:4:8 @{Bodily exercise} (\hˆ s“matikˆ gumnasia\). \Gumnasia\ (from \gumnaz“\), also a common old word, here only in N.T. Songs:also \s“matikˆ\ (from \s“ma\, body) in N.T. only here and strkjv@Luke:3:22|. {Profitable} (\“phelimos\). Another old word (from \“phele“\, to help, to profit), in N.T. only here, strkjv@Titus:3:8; strkjv@2Timothy:3:16|. {For a little} (\pros oligon\). "For little." Probably extent in contrast to \pros panta\ (for all things), though in strkjv@James:4:14| it is time "for a little while." {Which now is} (\tˆs nun\). "The now life." {Of that which is to come} (\tˆs mellousˆs\). "Of the coming (future) life."

rwp@2Corinthians:1:24 @{We have lordship over} (\kurieuomen\). Old verb from \kurios\, to be lord of or over. See strkjv@Luke:22:25|. {Helpers of your joy} (\sunergoi tˆs charas hum“n\). Co-workers (1Corinthians:3:8|) in your joy. A delicate correction to present misapprehension (\epanorth“sis\).

rwp@2Corinthians:2:5 @{If any} (\ei tis\). Scholars disagree whether Paul refers to strkjv@1Corinthians:5:1|, where he also employs \tis, toioutos\, and \Satanƒs\ as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. {But in part} (\alla apo merous\). "But to some extent to you all." The whole Corinthian Church has been injured in part by this man's wrongdoing. There is a parenthesis ({that I press not too heavily}, \hina mˆ epibar“\) that interrupts the flow of ideas. \Epibare“\, to put a burden on (\epi, baros\), is a late word, only in Paul in N.T. (here and strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|). He does not wish to give pain by too severe language.

rwp@2Corinthians:3:8 @{How shall not rather?} (\p“s ouchi mallon?\). _Argumentum a minore ad majus_ (from the less to the greater). {Of the spirit} (\tou pneumatos\). Marked by the spirit. Picture of the Christian ministry now.

rwp@2Corinthians:6:12 @{Ye are not straitened in us} (\ou stenoch“reisthe en hˆmin\). The same figure as in verse 11|. See on ¯4:8| for \stenoch“re“\. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (\splagchna\ for affection as in strkjv@James:5:11; strkjv@1Peter:3:8|).

rwp@2Corinthians:9:15 @{Thanks be to God} (\charis t“i the“i\). Third time (verses 11,12,15|). {For his unspeakable gift} (\epi tˆi anekdiˆgˆt“i autou d“reƒi\). One of Paul's gems flashed out after the somewhat tangled sentence (verses 10-14|) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for \adiˆgˆton\ in Aristeas 99 (\thaumasmon anekdiˆgˆton\, "wonder beyond description," Moulton and Milligan's _Vocabulary_). See similar word in strkjv@Romans:11:33| (\anexichniasta\, unsearchable) and strkjv@Ephesians:3:8|.

rwp@2Corinthians:11:27 @{In labour and travail} (\kop“i kai mochth“i\). 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:13:8 @{Against the truth} (\kata tˆs alˆtheias\). 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@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina mˆ apolesˆte\). Negative purpose with \hina mˆ\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apoles“men\ (we). Likewise \apolabˆte\ (that ye receive), not \apolab“men\ (we). {Which we have wrought} (\ha ˆrgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban“\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plˆrˆ\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@Info_2Peter @ ANACHRONISMS It used to be said that it was impossible for II Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In strkjv@2Peter:3:8| occurs the quotation of strkjv@Psalms:90:4| about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter's use of it suits the first century, not the second. As a matter of fact, the false teachers described in II Peter suit the first century precisely if one recalls Paul's troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. "Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

rwp@2Peter:3:8 @{Forget not this one thing} (\hen touto mˆ lanthanet“ humas\). Rather, "let not this one thing escape you." For \lanthanet“\ (present active imperative of \lanthan“\) see verse 5|. The "one thing" (\hen\) is explained by the \hoti\ (that) clause following. Peter applies the language of strkjv@Psalms:90:4| about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Peter:4:7|). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in strkjv@Revelation:20:4-6|. It may be a day or a day may be a thousand years. God's clock (\para kuri“i\, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stˆkete\). Present imperative active of the late present \stˆko\ from \hestˆka\ (perfect active of \histˆmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate“\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistolˆs hˆm“n\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\pared“ka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthˆte\). First aorist passive indicative of \didask“\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce“_ in Latin and teach in English.

rwp@2Thessalonians:3:8 @{For nought} (\d“rean\). Adverbial accusative, as a gift, gift-wise (\d“rea\, gift, from \did“mi\). 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 hˆmeras\, genitive of time, by night and by day). See strkjv@1Thessalonians:2:9| for rest of the verse in precisely the same words.

rwp@2Timothy:1:4 @{Night and day} (\nuktos kai hˆmeras\). Genitive of time, "by night and by day." As in strkjv@1Thessalonians:2:9; strkjv@3:10|. {Longing} (\epipoth“n\). Present active participle of \epipothe“\, old word, eight times in Paul (1Thessalonians:3:6; strkjv@Phillipians:1:8|, etc.). {Remembering thy tears} (\memnˆmenos sou t“n dakru“n\). Perfect middle participle of \mimnˆsk“\, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in strkjv@1Corinthians:11:2|. Probably an allusion to the scene at Miletus (Acts:20:37|). Cf. strkjv@Acts:20:19|. {That I may be filled with joy} (\hina charas plˆr“th“\). Final clause with \hina\ and first aorist passive subjunctive of \plˆro“\ (with genitive case \charas\), a verb common with Paul (Romans:8:4; strkjv@13:8|).

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} (\Iannˆs kai Iambrˆs\). Traditional names of the magicians who withstood Moses (_Targum of Jonathan_ on strkjv@Exodus:7:11|). {Withstood} (\antestˆsan\). Second aorist active (intransitive) of \anthistˆmi\, to stand against, "they stood against" (with dative \M“usei\). 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:4:15 @{Be thou ware also} (\kai su phulassou\). Present middle (direct) imperative of \phulass“\, "from whom keep thyself away." {Withstood} (\antestˆ\). Second aorist active indicative of \anthistˆmi\, "stood against my words." See strkjv@3:8; strkjv@Galatians:2:11|.

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meiz“n\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoter“i\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\tout“n\). Ablative neuter plural after the comparative. {To hear of} (\hina akou“\). Object clause (epexegetic) with \hina\ and \akou“\, the present active subjunctive (keep on hearing of) in apposition with \tout“n\, {Walking in truth} (\en alˆtheiƒi peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

rwp@Acts:2:6 @{When this sound was heard} (\genomenˆs tˆs ph“nˆs tautˆs\). Genitive absolute with aorist middle participle. Note \ph“nˆ\ this time, not \ˆcho\ as in verse 1|. \Ph“nˆ\ originally meant sound as of the wind (John:3:8|) or an instrument (1Corinthians:14:7,8,10|), then voice of men. The meaning seems to be that the excited "other tongues" of verse 4| were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. {Were confounded} (\sunechuthˆ\). First aorist passive indicative of \sunche“\ or \sunchun“\, to pour together precisely like the Latin _confundo_, to confound. The Vulgate has it _mente confusa est_. It is an old verb, but in the N.T. only in Acts five times (2:6; strkjv@9:22; strkjv@19:32; strkjv@21:27,31|). {In his own language} (\tˆi idiƒi dialekt“i\). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.

rwp@Acts:3:8 @{Leaping up} (\exallomenos\). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T. {He stood} (\estˆ\). Second aorist active. {Walked} (\periepatei\). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).

rwp@Acts:6:2 @{The multitude} (\to plˆthos\). The whole church, not just the 120. {Fit} (\areston\). Pleasing, verbal adjective from \aresk“\, to please, old word, but in the N.T. only here and strkjv@Acts:12:3; strkjv@John:8:29; strkjv@1John:3:22|. _Non placet_. {Should forsake} (\kataleipsantas\). Late first aorist active participle for usual second aorist \katalipontas\ from \kataleip“\, to leave behind. {Serve tables} (\diakonein trapezais\). Present active infinitive of \diakone“\ from \diakonos\ (\dia\ and \konis\, dust), to raise a dust in a hurry, to serve, to minister either at table (John:12:20|), or other service (John:12:25f.|), to serve as deacon (1Timothy:3:10,13|). "Tables" here hardly means money-tables as in strkjv@John:2:15|, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, strkjv@Acts:2:43-47|). This word is the same root as \diakonia\ (ministration) in verse 1| and \diakonos\ (deacon) in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in strkjv@Acts:6:1-7|. Furneaux is clear that these "seven" are not to be identified with the later "deacons" but why he does not make clear.

rwp@Acts:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:13:8 @{Withstood them} (\anthistato autois\). Imperfect middle of \anthistˆmi\, to stand against (face to face). Dative case (\autois\). He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. {To turn aside} (\diastrepsai\). First aorist active infinitive of \diastreph“\, old verb to turn or twist in two, to distort, to pervert (cf. strkjv@Matthew:17:17; strkjv@Luke:23:2|).

rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag“\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\S“tˆra Iˆsoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).

rwp@Acts:16:15 @{And when she was baptized} (\h“s de ebaptisthˆ\). 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 autˆs\). 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" (\pistˆn t“i kuri“i\), 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 hˆmas\). 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:18:3 @{Because he was of the same trade} (\dia to homotechnon einai\). Same construction with \dia\ as above. \Homotechnon\ is an old word (\homos, technˆ\), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief." Songs:it was easy for Paul to find a home with these "tentmakers by trade" (\skˆnoipoioi tˆi technˆi\). Late word from \skˆnˆ\ and \poie“\, here only in the N.T. They made portable tents of leather or of cloth of goat's hair. Songs:Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Thessalonians:2:9; strkjv@2Thessalonians:3:8|) and later at Ephesus with Aquila and Priscilla (Acts:18:18,26; strkjv@20:34; strkjv@1Corinthians:16:19|). They moved again to Rome (Romans:16:3|) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. Songs:he "abode" (\emenen\, imperfect active) with them and "they wrought" (\ˆrgazonto\, imperfect middle), happy and busy during week days.

rwp@Acts:19:9 @{But when some were hardened} (\h“s de tines esklˆrunonto\). Imperfect passive of \sklˆrun“\, causative like _hiphil_ in Hebrew, to make hard (\sklˆros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeithˆs\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklˆrun“\ and \apeithe“\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tˆn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kak“s leg“\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' aut“n\). Second aorist active participle of \aphistˆmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aph“risen tous mathˆtas\). First aorist active indicative of \aphoriz“\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en tˆi scholˆi Turannou\). \Scholˆ\ (our school) is an old word from \schein\ (\ech“\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

rwp@Acts:20:30 @{From among your own selves} (\ex hum“n aut“n\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph“\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospƒin\). Articular genitive present active participle of purpose from \apospa“\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

rwp@Acts:23:8 @{There is no resurrection, neither angel, nor spirit} (\mˆ einai anastasin mˆte aggelon mˆte pneuma\). Infinitive with negative \mˆ\ in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees. {Both} (\amphotera\). Here used though three items of belief are mentioned as in strkjv@19:16| where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, _Grammar_, p. 745).

rwp@Acts:26:20 @{But declared} (\alla apˆggellon\). Imperfect active of \apaggell“\, repeatedly. {Throughout all the country of Judea} (\pƒsan te tˆn ch“ran tˆs Ioudaias\). The accusative here in the midst of the datives (\tois en Damask“i, Ierosolumois, tois ethnesin\) seems strange and Page feels certain that \eis\ should be here even though absent in Aleph A B. But the accusative of extent of space will explain it (Robertson, _Grammar_, p. 469). {Doing works worthy of repentance} (\axia tˆs metanoias erga prassontas\). Accusative case of present active participle \prassontas\ because of the implied \autous\ with the present infinitive \metanoein\ (repent) and \epistrephein\ (turn), though the dative \prassousin\ could have been used to agree with \ethnesin\ (Gentiles). Cf. strkjv@Matthew:3:8| for similar language used of the Baptist. Paul, the greatest of theologians, was an interesting practical preacher.

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 ˆdˆ episphalous\). Genitive absolute, "and the voyage being already (\ˆdˆ\=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 tˆn nˆsteian ˆdˆ parelˆluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nˆsteian\, 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} (\parˆinˆi 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} (\the“r“\). Old word from \the“ros\, 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 hubre“s\). 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} (\zˆmian\). 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 t“n psuch“n\). Common use of \psuchˆ\ 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:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithˆmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgˆn\, wrath \thumon\, malice \kakian\, railing \blasphˆmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos hum“n\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

rwp@Colossians:3:12 @{Put on therefore} (\endusasthe oun\). First aorist middle imperative of \endun“\ (verse 10|). He explains and applies (\oun\ therefore) the figure of "the new man" as "the new garment." {As God's elect} (\h“s eklektoi tou theou\). Same phrase in strkjv@Romans:8:33; strkjv@Titus:1:1|. In the Gospels a distinction exists between \klˆtos\ and \eklektos\ (Matthew:24:22,24,31|), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai ˆgapˆmenoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8|). The garments include a heart of compassion (\splagchna oiktirmou\, the nobler _viscera_ as the seat of emotion as in strkjv@Luke:1:78; strkjv@Phillipians:1:8|), kindness (\chrˆstotˆta\, as in strkjv@Galatians:5:22|), humility (\tapeinophrosunˆn\, in the good sense as in strkjv@Phillipians:2:3|), meekness (\prautˆta\, in strkjv@Galatians:5:23| and in strkjv@Ephesians:4:2| also with \tapeinophrosunˆ\), long-suffering (\makrothumian\, in strkjv@Galatians:5:22; strkjv@Colossians:1:11; strkjv@James:5:10|).

rwp@Acts:20:30 gives reference for word 'pervert' in 'ac strkjv@13:8 10.' This is

rwp@ strkjv@Acts:13:8,10. (changed)

rwp@Ephesians:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:8 @{According to the riches of his grace} (\kata to ploutos tˆs charitos autou\). A thoroughly Pauline phrase, riches of kindness (Romans:2:4|), riches of glory (Colossians:1:27; strkjv@Ephesians:3:16; strkjv@Phillipians:4:19|), riches of fulness of understanding (Colossians:2:7|), riches of Christ (Ephesians:3:8|), and in strkjv@Ephesians:2:7| "the surpassing riches of grace." {Which} (\hˆs\). Genitive attracted again to case of antecedent \charitos\.

rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi t“i elachistoter“i pant“n hagi“n\). Dative case \emoi\ with \elothˆ\. The peculiar form \elachistoter“i\ (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 \hagi“n\ 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:4:22 @{That ye put away} (\apothesthai\). Second aorist middle infinitive of \apotithˆmi\ with the metaphor of putting off clothing or habits as \apothesthe\ in strkjv@Colossians:3:8| (which see) with the same addition of "the old man" (\ton palaion anthr“pon\) as in strkjv@Colossians:3:9|. For \anastrophˆn\ (manner of life) see strkjv@Galatians:1:13|. {Which waxeth corrupt} (\ton phtheiromenon\). Either present middle or passive participle of \phtheir“\, but it is a process of corruption (worse and worse).

rwp@Ephesians:4:25 @{Wherefore} (\dio\). Because of putting off the old man, and putting on the new man. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithˆmi\ (verse 22|). {Lying} (\pseudos\), {truth} (\alˆtheian\) in direct contrast. {Each one} (\hekastos\). Partitive apposition with \laleite\. See strkjv@Colossians:3:8| \mˆ pseudesthe\.

rwp@Ephesians:4:31 @{Bitterness} (\pikria\). Old word from \pikros\ (bitter), in N.T. only here and strkjv@Acts:8:23; strkjv@Romans:3:14; strkjv@Hebrews:12:15|. {Clamour} (\kraugˆ\). Old word for outcry (Matthew:25:6; strkjv@Luke:1:42|). See strkjv@Colossians:3:8| for the other words. {Be put away} (\arthˆt“\). First aorist passive imperative of \air“\, old verb, to pick up and carry away, to make a clean sweep.

rwp@Ephesians:4:32 @{Be ye kind to one another} (\ginesthe eis allˆlous chrˆstoi\). Present middle imperative of \ginomai\, "keep on becoming kind (\chrˆstos\, used of God in strkjv@Romans:2:4|) toward one another." See strkjv@Colossians:3:12f|. {Tenderhearted} (\eusplagchnoi\). Late word (\eu, splagchna\) once in Hippocrates, in LXX, here and strkjv@1Peter:3:8| in N.T.

rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora“\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuˆggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethnˆ\ (all the nations) in strkjv@18:18| for \pƒsai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge“\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

rwp@Galatians:5:14 @{Even in this} (\en t“i\). Just the article with \en\, "in the," but it points at the quotation from strkjv@Leviticus:19:18|. Jews (Luke:10:29|) confined "neighbour" (\plˆsion\) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also strkjv@Romans:13:8|, precisely as Jesus did (Matthew:22:40|).

rwp@Hebrews:2:2 @{For if... proved steadfast} (\ei gar... egeneto bebaios\). Condition of first class, assumed as true. {Through angels} (\di' aggel“n\). Allusion to the use of angels by God at Sinai as in strkjv@Acts:7:38,53; Gal strkjv@3:19|, though not in the O.T., but in Josephus (_Ant_. XV. 156). {Transgression and disobedience} (\parabasis kai parakoˆ\). Both words use \para\ as in \pararu“men\, refused to obey (stepping aside, \para-basis\ as in strkjv@Romans:2:23|), neglect to obey (\par-akoˆ\ as in strkjv@Romans:5:19|), more than a mere hendiadys. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward) and \apodid“mi\, to give back. The old Greeks used \misthodosia\. {Just} (\endikon\). Old compound adjective, in N.T. only here and strkjv@Romans:3:8|.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:3:8 @{Harden not} (\mˆ sklˆrunˆte\). Prohibition with \mˆ\ and first aorist (ingressive) active subjunctive of \sklˆrun“\, late verb from \sklˆros\ (dried up, stiff, hard) as in strkjv@Acts:19:9; strkjv@Romans:9:18|. {As in the provocation} (\h“s ˆn t“i parapikrasm“i\). Late compound from \parapikrain“\, late verb to embitter (\para, pikros\), found only in LXX and here and verse 15|. It means embitterment, exasperation. For the simple verb \pikrain“\, to make bitter, see strkjv@Colossians:3:19|. The reference is to _Meribah_ (Ex. strkjv@17:1-7|). {Like as in the day} (\kata tˆn hˆmeran\). "According to the day" as in strkjv@Acts:12:1; strkjv@19:23|. {Of the temptation} (\tou peirasmou\). The reference is to _Massah_ which took place at Rephidim.

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabolˆs kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleiƒi\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephaner“tai\). Perfect passive indicative of \phanero“\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetˆsin tˆs hamartias\). See strkjv@7:18| for the word \athetˆsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hˆmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech“\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos martur“n\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephelˆ\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithˆmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher“\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tˆn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistˆmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trech“men\). Present active volitive subjunctive of \trech“\, "let us keep on running." {With patience} (\di' hupomonˆs\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hˆmin ag“na\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hˆmin\) of personal interest.

rwp@Hebrews:12:23 @{To the general assembly} (\panˆgurei\). Old word (from \pas\ and \aguris, ageir“\). Here only in N.T. \Panˆguriz“\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggel“n\, though not certain. {Church of the firstborn} (\ekklˆsiƒi pr“totok“n\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklˆsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammen“n en ouranois\). Perfect passive participle of \apograph“\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kritˆi the“i pant“n\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\tetelei“men“n\). Perfect passive participle of \teleio“\, perfected at last (11:40|).

rwp@Hebrews:13:1 @{Brotherly love} (\philadelphia\). Late word from \philadelphos\ (1Peter:3:8|). See strkjv@1Thessalonians:4:9|. It is always in order in a church. {To show love unto strangers} (\tˆs philoxenias\). Old word for hospitality, from \philoxenos\ (1Timothy:3:2|), in N.T. only here and strkjv@Romans:12:3|. In genitive case with \epilanthanesthe\ (present middle imperative, cf. strkjv@Hebrews:6:10|). {Have entertained angels unawares} (\elathon xenisantes aggelous\). Second aorist active indicative of \lanthan“\, old verb to escape notice and first aorist active participle of \xeniz“\, old verb to entertain a guest (\xenos\, stranger), according to a classic idiom seen with \lanthan“, tugchan“, phthan“\, by which the chief idea is expressed by the participle (supplementary participle), here meaning, "some escaped notice when entertaining angels." The reference is to strkjv@Genesis:18; 19| (Abraham and Sarah did this very thing).

rwp@Hebrews:13:8 @{Jesus Christ is the same yesterday and today, yea and forever} (\Iˆsous Christos echthes kai sˆmeron ho autos kai eis tous ai“nas\). There is no copula in the Greek. Vincent insists that \estin\ be supplied between \Iˆsous\ and \Christos\, "Jesus is Christ," but it more naturally comes after \Christos\ as the Revised Version has it. The old adverb \echthes\ is rare in the N.T. (John:4:52; strkjv@Acts:7:28; strkjv@Hebrews:13:8|). Here it refers to the days of Christ's flesh (2:3; strkjv@5:7|) and to the recent work of the leaders (13:7|). "Today" (\sˆmeron\, strkjv@3:15|) is the crisis which confronts them. "Forever" (\eis tous ai“nas\) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (1:12|) and the revelation of God in him (1:1f.|) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

rwp@James:1:2 @{Count it} (\hˆgˆsasthe\). First aorist middle imperative of \hˆgeomai\, old verb to consider. Do it now and once for all. {All joy} (\pƒsan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripesˆte\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt“\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \lˆistais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz“\, late form for the old \peira“\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz“\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.

rwp@James:1:8 @{Man} (\anˆr\). Instead of \anthr“pos\ (general term) in verse 7|, perhaps for variety (Ropes), but often in James (1:12,23; strkjv@2:2; strkjv@3:2|), though in other Epistles usually in distinction from \gunˆ\ (woman). {Double-minded} (\dipsuchos\). First appearance of this compound known and in N.T. only here and strkjv@4:8|. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's _Vocabulary_). From \dis\ twice and \psuchˆ\ soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (\edistasas\) in strkjv@Matthew:14:31|. {Unstable} (\akatastatos\). Late double compound (alpha privative and \katastatos\ verbal from \kathistˆmi\), in LXX once (Is strkjv@54:11|) and in Polybius, in N.T. only here and strkjv@3:8|. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

rwp@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithˆmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pra–tˆti\). In docility. "The contrast is with \orgˆ\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu“\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon s“sai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \s“sai\ from \s“z“\).

rwp@James:3:8 @{No one} (\oudeis\). Especially his own tongue and by himself, but one has the help of the Holy Spirit. {A restless evil} (\akatastaton kakon\). Correct reading, not \akatascheton\, for which see strkjv@1:8|. The tongue is evil when set on fire by hell, not evil necessarily. {Full of deadly poison} (\mestˆ iou thanatˆphorou\). Feminine adjective agreeing with \gl“ssa\, not with \kakon\ (neuter). \Iou\ (poison here, as in strkjv@Romans:3:13|, but rust in strkjv@5:3|, only N.T. examples), old word. Genitive case after \mestˆ\ (full of). \Thanatˆphorou\, old compound adjective (from \thanatos\, death, \pher“\, to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

rwp@James:3:16 @{Confusion} (\akatastasia\). Late word (from \akatastatos\), strkjv@1:8; strkjv@3:8|), a state of disorder (1Corinthians:14:33|). {Vile} (\phaulon\). Kin to German _faul_, first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to \agatha\ (good) in strkjv@John:5:39|.

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@Info_John @ EARLY AND CLEAR WITNESS TO THE APOSTLE JOHN Ignatius (_ad Philad_. vii. 1) about A.D. 110 says of the Spirit that "he knows whence he comes and whither he is going," a clear allusion to strkjv@John:3:8|. Polycarp (_ad Phil_. S 7) quotes strkjv@1John:4:2,3|. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell "of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his _Diatessaron_ out of the Four Gospels alone. Theophilus of Antioch (_Ad Autol_. ii. 22) calls John the author of the Fourth Gospel. This was about A.D. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

rwp@John:1:27 @{Coming after me} (\opis“ mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus“ autou ton himanta tou hupodˆmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodˆma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus“\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.

rwp@John:3:8 @{The wind} (\to pneuma\). In Greek \pneuma\ means either wind or spirit as _spiritus_ does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word \pneuma\ occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Hebrews:1:7| from strkjv@Psalms:104:4|), though common in the LXX. On the other hand \pne“\ (bloweth, \pnei\) occurs five times elsewhere in the N.T. and always of the wind (like strkjv@John:6:18|). Songs:\ph“nˆ\ can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of \pneuma\ can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of \pneuma\ is "wind" from \pne“\, to blow. The Spirit is the use of \pneuma\ as metaphor. Certainly the conclusion "of the Spirit" is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.

rwp@John:4:14 @{That I shall give him} (\hou eg“ d“s“ aut“i\). Relative \hou\ attracted to the case (genitive) of the antecedent (\hudatos\). Future active indicative of \did“mi\. {Shall never thirst} (\ou mˆ dipsˆsei eis ton aiona\). The double negative \ou mˆ\ is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (\ou mˆ peinasˆi\ and \ou me dipsˆsei\) in strkjv@John:6:35|. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob. {A well of water springing up unto eternal life} (\pˆgˆ hudatos hallomenou eis z“ˆn ai“nion\). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of \hallomai\, old verb, in N.T. only here and strkjv@Acts:3:8; strkjv@14:10|. The woman's curiosity is keenly excited about this new kind of water.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:10:3 @{To him} (\tout“i\). "To this one," the shepherd, in dative case. {The porter} (\ho thur“ros\). Old word for doorkeeper (\thura\, door, \“ra\, care, carer for the door). Used for man (Mark:13:34; strkjv@John:10:3|) or woman (John:18:16ff.|), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. {Hear his voice} (\tˆs ph“nˆs autou akouei\). Hear and heed (verse 27|). Note genitive case \ph“nˆs\ (accusative in strkjv@3:8|). {By name} (\kat' onoma\). Several flocks might be herded in the same fold overnight. But the shepherd knows his own (\ta idia\) sheep (verse 27|) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep" (Bernard). {And leadeth them out} (\kai exagei auta\). Old and common verb, present active indicative. The sheep follow readily (verse 27|) because they know their own shepherd's voice and his name for each of them and because he has led them out before. They love and trust their shepherd.

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou mˆ nipsˆis mou tous podas eis ton ai“na\). Strong double negative \ou mˆ\ with first aorist active subjunctive of \nipt“\ with \eis ton ai“na\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean mˆ nips“ se\). Third-class condition with \ean mˆ\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:17:24 @{I will} (\thel“\). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark:14:36|). {Where I am} (\hopou eimi eg“\). That is heaven, to be with Jesus (12:26; strkjv@13:36; strkjv@14:3; strkjv@Romans:8:17; strkjv@2Timothy:2:11f.|). {That they may behold} (\hina the“r“sin\). Another purpose clause with \hina\ and the present active subjunctive of \the“re“\, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1John:3:2|) in heaven. {Before the foundation of the world} (\pro katabolˆs kosmou\). This same phrase in strkjv@Ephesians:1:4; strkjv@1Peter:1:20| and six other times we have \katabolˆ kosmou\ (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). Here we find the same pre-incarnate consciousness of Christ seen in strkjv@17:5|.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Jude:1:22 @{And on some} (\kai hous men\). Demonstrative plural of \hos men--hos de\ (\hous de\, below), not the relative \hous\, but by contrast (\men, de\). Songs:Matthew:13:8|. {Have mercy} (\eleƒte\). Present active imperative of \elea“\ (rare form in strkjv@Romans:9:16| also for the usual \elee“\ strkjv@Matthew:9:27|). But A C read \elegchete\, refute, in place of \eleate\. The text of this verse is in much confusion. {Who are in doubt} (\diakrinomenous\). Present middle participle of \diakrin“\, in the accusative case agreeing with \hous men\, though K L P have the nominative. If the accusative and \eleate\ is read, see strkjv@James:1:6| for the idea (doubters). If \elegchete\ is read, see strkjv@Jude:1:9| for the idea (disputers).

rwp@Luke:1:78 @{Tender mercy} (\splagchna eleous\). Bowels of mercy literally (1Peter:3:8; strkjv@James:3:11|). Revised margin has it, hearts of mercy. {The dayspring from on high} (\anatolˆ ex hupsous\). Literally, rising from on high, like the rising sun or stars (Isaiah:60:19|). The word is used also of a sprouting plant or branch (Jeremiah:23:5; strkjv@Zechariah:6:12|), but that does not suit here. {Shall visit} (\epeskepsetai\), correct text, cf. strkjv@1:68|.

rwp@Luke:8:8 @{A hundredfold} (\hekatonplasiona\). Luke omits the thirty and sixty of strkjv@Mark:4:8; strkjv@Matthew:13:8|. {He cried} (\eph“nei\). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in strkjv@Mark:4:9; strkjv@Matthew:13:9|.

rwp@Luke:13:8 @{Till I shall dig} (\he“s hotou skaps“\). First aorist active subjunctive like \bal“\ (second aorist active subjunctive of \ball“\), both common verbs. {Dung it} (\bal“ kopria\). Cast dung around it, manure it. \Kopria\, late word, here alone in the N.T.

rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi si“pˆsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see strkjv@Acts:8:31; strkjv@1Thessalonians:3:8; strkjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.

rwp@Luke:21:12 @{But before all these things} (\pro de tout“n pant“n\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag“\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).

rwp@Luke:23:8 @{Was exceeding glad} (\echarˆ lian\). Second aorist passive indicative of \chair“\, ingressive aorist, became glad. {Of a long time} (\ex hikan“n chron“n\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\ˆlpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

rwp@Mark:3:8 @{Hearing what great things he did} (\akouontes hosa poiei\). Masculine plural present participle, though \plˆthos\ is neuter singular (construction according to sense in both number and gender). This crowd by the sea came from Galilee, Judea, Jerusalem, Idumea, beyond Jordan (Decapolis and Perea), Tyre and Sidon, Phoenicia, North, South, East, and Northwest, even from Idumea (mentioned here alone in the N.T.) won by John Hyrcanus to Palestine. "In our Lord's time Idumea was practically a part of Judea with a Jewish circumcised population" (George Adam Smith). Many of these were probably Gentiles (Phoenicia and Decapolis) and may have known only the Greek language. The fame of Jesus had spread through all the regions round about. There was a jam as the crowds came to Jesus by the Sea of Galilee.

rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas eph“nˆsen tous d“deka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\pr“tos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkalˆ\ as in strkjv@Luke:2:28|) spoke again to the disciples.

rwp@Mark:16:18 @{They shall take up serpents} (\opheis arousin\). Jesus had said something like this in strkjv@Luke:10:19| and Paul was unharmed by the serpent in Malta (Acts:28:3f.|). {If they drink any deadly thing} (\k'an thanasimon ti pi“sin\). This is the only N.T. instance of the old Greek word \thanasimos\ (deadly). strkjv@James:3:8| has \thanatˆphoros\, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

rwp@Matthew:3:8 @{Fruit worthy of repentance} (\Karpon axion tˆs metanoias\). John demands proof from these men of the new life before he administers baptism to them. "The fruit is not the change of heart, but the acts which result from it" (McNeile). It was a bold deed for John thus to challenge as unworthy the very ones who posed as lights and leaders of the Jewish people. "Any one can do (\poiˆsate, vide\ strkjv@Genesis:1:11|) acts externally good but only a good man can grow a crop of right acts and habits" (Bruce).

rwp@Matthew:13:8 @{Yielded fruit} (\edidou karpon\). Change to imperfect tense of \did“mi\, to give, for it was continuous fruit-bearing. {Some a hundredfold} (\ho men hekaton\). Variety, but fruit. This is the only kind that is worth while. The hundredfold is not an exaggeration (cf. strkjv@Genesis:26:12|). Such instances are given by Wetstein for Greece, Italy, and Africa. Herodotus (i. 93) says that in Babylonia grain yielded two hundredfold and even to three hundredfold. This, of course, was due to irrigation as in the Nile Valley.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:23:8 @{But be not ye called Rabbi} (\humeis de mˆ klˆthˆte Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10| as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time.

rwp@Matthew:24:48 @{My lord tarrieth} (\chronizei mou ho kurios\). That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2Peter:3:4|). They will forget that God's clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2Peter:3:8|).

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:2:3 @{Through vainglory} (\kata kenodoxian\). Late word, only here in N.T., from \kenodoxos\ (\kenos, doxa\, strkjv@Galatians:5:26|, only here in N.T.), empty pride. {In lowliness of mind} (\tˆi tapeinophrosunˆi\). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Co strkjv@2:18,23|. One of the words, like \tapeinos\ (Matthew:11:29|) and \tapeinophr“n\ (1Peter:3:8|, here alone in N.T.) that Christianity has ennobled and dignified (Acts:20:19|). {Better than himself} (\huperechontas heaut“n\). Present active participle of \huperech“\ in intransitive sense to excel or surpass with the ablative, "excelling themselves." See strkjv@Romans:12:10|.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hˆgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech“\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \sk“r\ (dung) or from \es kunas ball“\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerdˆs“\). First aorist active subjunctive of \kerda“\, Ionic form for \kerdain“\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Philippians:4:3 @{True yokefellow} (\gnˆsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnˆsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban“\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunˆthlˆsan moi\). First aorist active indicative of \sunathle“\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klˆmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibl“i z“ˆs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

rwp@Philippians:4:8 @{Finally} (\to loipon\). See on ¯3:1|. {Whatsoever} (\hosa\). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honourable} (\semna\). Old word from \seb“\, to worship, revere. Songs:revered, venerated (1Timothy:3:8|). {Pure} (\hagna\). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (\prosphilˆ\). Old word, here only in N.T., from \pros\ and \phile“\, pleasing, winsome. {Of good report} (\euphˆma\. Old word, only here in N.T., from \eu\ and \phˆmˆ\, fair-speaking, attractive. {If there be any} (\ei tis\). Paul changes the construction from \hosa\ (whatsoever) to a condition of the first class, as in strkjv@2:1|, with two substantives. {Virtue} (\aretˆ\). Old word, possibly from \aresk“\, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phillipians:4:8; strkjv@1Peter:2:9; strkjv@2Peter:1:3,5|). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isaiah:42:12; strkjv@43:21|) of God's splendour and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (\epainos\) as here or even meaning praise. {Think on these things} (\tauta logizesthe\). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin‚_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt“\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phaner“sis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Iˆsou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\ed“ken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esˆmanen aposteilas\). "Having sent (first aorist active participle of \apostell“\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \sˆmain“\, from \sˆma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \sˆmeion\, though \sˆmain“\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esˆmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\t“i doul“i autou I“anei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

rwp@Revelation:2:7 @{He that hath an ear} (\ho ech“n ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\t“i nik“nti\). Dative of the present (continuous victory) active articular participle of \nika“\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\d“s“\). Future active of \did“mi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi“\. {Of the tree of life} (\ek tou xulou tˆs z“ˆs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en t“i paradeis“i tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

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 klinˆn\). "A bed of sickness in contrast with the bed of adultery" (Beckwith). {Them that commit adultery with her} (\tous moicheuontas met' autˆs\). 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 mˆ metanoˆsousin\). Condition of first class with \ean mˆ\ 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 t“n erg“n autˆs\). \Autˆs\ (her) correct rather than \aut“n\ (their). Jezebel was chiefly responsible.

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball“\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou mˆ exaleips“\). Strong double negative \ou mˆ\ and the first aorist active (or future) of \exaleiph“\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek tˆs biblou tˆs z“ˆs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nik“n\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

rwp@Revelation:3:8 @{I have set} (\ded“ka\). Perfect active indicative of \did“mi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \did“mi\. {A door opened} (\thuran ˆne“igmenˆn\). Perfect (triple reduplication) passive predicate participle of \anoig“\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hˆn--autˆn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autˆn\ (it) after the relative \hˆn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autˆn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etˆrˆsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tˆre“\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:4:1 @{After these things} (\meta tauta\). Change in the panorama, not chronology (7:1,9; strkjv@15:5; strkjv@18:1; strkjv@19:1|). This vision is of heaven, not of earth as was true of chapters strkjv@Revelation:1; 2|. The first vision of Christ and the messages to the seven churches began in strkjv@1:12f|. This new vision of the throne in heaven (4:1-11|) succeeds that to which it here alludes. {I saw} (\eidon\). Second aorist active indicative of \hora“\. {Behold} (\idou\). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case \thura\ (door) follows it. {Opened} (\ˆne“igmenˆ\). Perfect (triple reduplication) passive participle of \anoig“\ as in strkjv@3:8| (door of opportunity) and strkjv@3:20| (door of the heart), here the door of revelation (Swete). {In heaven} (\en t“i ouran“i\). As in strkjv@Ezekiel:1:1; strkjv@Mark:1:10; strkjv@John:1:51|. In Revelation always in singular except strkjv@12:12|. {The first} (\hˆ pr“tˆ\). Reference is to strkjv@1:10|. {Speaking} (\lalousˆs\). From \lale“\, rather \legousˆs\ of strkjv@1:10| from \leg“\, both agreeing with \salpiggos\ (trumpet). {Saying} (\leg“n\). Present active participle of \leg“\ repeating the idea of \lalousˆs\, but in the nominative masculine singular construed with \ph“nˆ\ (feminine singular), construction according to sense because of the person behind the voice as in strkjv@11:15; strkjv@19:14|. {Come up} (\anaba\). Short _Koin‚_ form for \anabˆthi\ (second aorist active imperative second person singular of \anabain“\). {Hither} (\h“de\). Originally "here," but vernacular use (John:6:25; strkjv@10:27|). {I will show} (\deix“\). Future active of \deiknumi\ in same sense in strkjv@1:1|. {Hereafter} (\meta tauta\). Some editors (Westcott and Hort) connect these words with the beginning of verse 2|.

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei“\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\h“s sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\h“s haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31| about the sun being turned into darkness and the moon into blood as pointing to the events of the day of Pentecost as also "the great day of the Lord." Peter's interpretation of Joel should make us cautious about too literal an exegesis of these grand symbols.

rwp@Revelation:6:16 @{They say} (\legousin\). Vivid dramatic present active indicative, as is natural here. {Fall on us} (\Pesate eph' hˆmƒs\). Second aorist (first aorist ending) imperative of \pipt“\, tense of urgency, do it now. {And hide us} (\kai krupsate hˆmƒs\). Same tense of urgency again from \krupt“\ (verb in verse 15|). Both imperatives come in inverted order from strkjv@Hosea:10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide), quoted by Jesus on the way to the Cross (Luke:23:30|) in the order here, but with \kalupsate\, not \krupsate\. {From the face of him that} (\apo pros“pou tou\, etc.). "What sinners dread most is not death, but the revealed Presence of God" (Swete). Cf. strkjv@Genesis:3:8|. {And from the wrath of the Lamb} (\kai apo tˆs orgˆs tou arniou\). Repetition of "the grave irony" (Swete) of strkjv@5:5f|. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in strkjv@1:7|. See strkjv@Matthew:25:41ff.| where Jesus pronounces the woes on the wicked.

rwp@Revelation:7:2 @{Ascend} (\anabainonta\). Present active participle of \anabain“\, "ascending," "going up," picturing the process. {From the sun-rising} (\apo anatolˆs hˆliou\). Same phrase in strkjv@16:12|. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural \apo anatol“n\ occurs in strkjv@Matthew:2:1| without \hˆliou\ (sun). {The seal of the living God} (\sphragida theou z“ntos\). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of \z“ntos\ with \theou\ accents the eternal life of God (1:18; strkjv@10:6; strkjv@15:7|) as opposed to the ephemeral pagan gods. {To whom it was given} (\hois edothˆ autois\). For \edothˆ\ see on ¯6:2,4|, etc. The repetition of \autois\ in addition to \hois\ (both dative) is a redundant Hebraism (in vernacular _Koin‚_ to some extent) often in the Apocalypse (3:8|). The angels are here identified with the winds as the angels of the churches with the churches (1:20|). {To hurt} (\adikˆsai\). First aorist active infinitive of \adike“\, subject of \edothˆ\, common use of \adike“\ in this sense of to hurt in the Apocalypse (2:11; strkjv@6:6| already), in strkjv@Luke:10:19| also. The injury is to come by letting loose the winds, not by withholding them.

rwp@Revelation:7:9 @{Which no man could number} (\hon arithmˆsai auton oudeis edunato\). Redundant repetition of the pronoun \auton\ after the relative \hon\ as in strkjv@7:5; strkjv@3:8|. \Edunato\ imperfect indicative and \arithmˆsai\ first aorist active infinitive of \arithme“\, old verb, in N.T. only here, strkjv@Matthew:10:30; strkjv@Luke:12:7|. See strkjv@5:9| (also strkjv@11:9; strkjv@13:7; strkjv@14:10; strkjv@17:15|) for the list of words after \ek\ (the spiritual Israel carried on all over the world), "a polyglott cosmopolitan crowd" (Swete). {Standing} (\hest“tes\). Same form in strkjv@7:1|, only nominative masculine plural referring to \ochlos\ (masculine singular), construction according to sense like the plural \legont“n\ with \ochlou\ in strkjv@19:1|. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\, but in the accusative plural (not nominative like \hest“tes\), a common variation in this book when preceded by \eidon\ and \idou\ as in strkjv@4:4| (\thronoi, presbuterous\). Charles regards this as a mere slip which would have been changed to \peribeblˆmenoi\ if John had read the MS. over. {In white robes} (\stolas leukas\). Predicate accusative retained with this passive verb of clothing as in strkjv@7:13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:13|. {Palms} (\phoinikes\). Nominative again, back to construction with \idou\, not \eidon\. Old word, in N.T. only here for palm branches and strkjv@John:12:13| for palm trees. Both these and the white robes are signs of victory and joy.

rwp@Revelation:11:10 @{They that dwell upon the earth} (\hoi katoikountes epi tˆs gˆs\). Present active articular participle of \katoike“\, "an Apocalyptic formula" (Swete) for the non-Christian world (3:10; strkjv@6:10; strkjv@8:13; strkjv@13:8,12,14; strkjv@17:8|). {Rejoice} (\chairousin\). Present active indicative of \chair“\. {Over them} (\ep' autois\). Locative (or dative) case with \epi\ as in strkjv@10:11|. {Make merry} (\euphrainontai\). Present middle indicative of \euphrain“\, old verb (\eu, phrˆn\, jolly mind), as in strkjv@Luke:15:32; strkjv@Revelation:12:12; strkjv@18:20|. Jubilant jollification over the cessation of the activity of the two prophets. {They shall send gifts to one another} (\d“ra pempsousin allˆlois\). Future active of \pemp“\ with dative \allˆlois\. Just as we see it done in strkjv@Esther:9:19,22; strkjv@Nehemiah:8:10,12|. {Tormented} (\ebasanisan\). First aorist active indicative of \basaniz“\, for which see strkjv@9:5|. This is the reason (\hoti\) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (11:3f.|) and dread miracles (11:5f.|) of these two prophets. "Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed" (Swete).

rwp@Revelation:11:13 @{There was} (\egeneto\). "There came to pass" (second aorist middle indicative of \ginomai\). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in strkjv@Ezekiel:37:7; strkjv@38:19; strkjv@Haggai:2:6; strkjv@Mark:13:8; strkjv@Hebrews:12:26f.; strkjv@Revelation:6:12; strkjv@16:18|. {Fell} (\epesen\). Second aorist active indicative of \pipt“\, to fall. Only the tenth (\to dekaton\) of the city fell. Cf. \to triton\ (the third) in strkjv@8:7-12|, perhaps a conventional number. {Were killed} (\apektanthˆsan\). First aorist passive indicative of \apoktein“\ as in strkjv@9:18|. {Seven thousand persons} (\onomata anthr“p“n chiliades hepta\). This use of \onomata\ (names of men here) is like that in strkjv@3:4; strkjv@Acts:1:15| and occurs in the papyri (Deissmann, _Bible Studies_, p. 196f.). {Were affrighted} (\emphoboi egenonto\). "Became terrified," old adjective (\en, phobos\, fear) as in strkjv@Luke:24:5; strkjv@Acts:10:4; strkjv@24:5|. "A general movement toward Christianity, induced by fear or despair--a prediction fulfilled more than once in ecclesiastical history" (Swete). {Gave glory} (\ed“kan doxan\). First aorist active indicative of \did“mi\, when they saw the effect of the earthquake, recognition of God's power (John:9:24; strkjv@Acts:12:23; strkjv@Romans:4:20|).

rwp@Revelation:11:18 @{Were wroth} (\“rgisthˆsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\ˆlthen hˆ orgˆ sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos t“n nekr“n krithˆnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithˆnai\ is the first aorist passive of \krin“\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \did“mi\), to give. {Their reward} (\ton misthon\). This will come in the end of the day (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir“\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir“\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).

rwp@Revelation:12:6 @{Fled into the wilderness} (\ephugen eis tˆn erˆmon\). Second aorist active indicative of \pheug“\. Here, of course, not Mary, but "the ideal woman" (God's people) of the preceding verses, who fled under persecution of the dragon. God's people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of strkjv@Deuteronomy:8:2ff.| (wanderings of Israel in the wilderness), strkjv@1Kings:17:2f.| and strkjv@19:3f.| (Elijah's flight), I Macc. strkjv@2:29 (flight of the Jews from Antiochus Epiphanes), strkjv@Matthew:2:13| (flight of Joseph and Mary to Egypt), strkjv@Mark:13:14| (the flight of Christians at the destruction of Jerusalem). {Where} (\hopou--ekei\). Hebrew redundancy (where--there) as in strkjv@3:8; strkjv@8:9,9; strkjv@13:8,12; strkjv@17:9; strkjv@20:8|. {Prepared} (\hˆtoimasmenon\). Perfect passive predicate participle of \hetoimaz“\, for which verb see strkjv@Matthew:20:23; strkjv@Revelation:8:6; strkjv@9:7,15; strkjv@16:12; strkjv@19:7; strkjv@21:2|, and for its use with \topos\ strkjv@John:14:2f.| and for the kind of fellowship meant by it (Psalms:31:21; strkjv@2Corinthians:13:13; strkjv@Colossians:3:3; strkjv@1John:1:3|). {Of God} (\apo tou theou\). "From (by) God," marking the source as God (9:18; strkjv@James:1:13|). This anticipatory symbolism is repeated in strkjv@12:13f|. {That there they may nourish her} (\hina ekei treph“sin autˆn\). Purpose clause with \hina\ and the present for continued action: active subjunctive according to A P though C reads \trephousin\, present active indicative, as is possible also in strkjv@13:17| and certainly so in strkjv@1John:5:20| (Robertson, _Grammar_, p. 984), a solecism in late vernacular Greek. The plural is indefinite "they" as in strkjv@10:11; strkjv@11:9|. One MSS. has \trephetai\ (is nourished). The stereotyped phrase occurs here, as in strkjv@11:2f.|, for the length of the dragon's power, repeated in strkjv@12:14| in more general terms and again in strkjv@13:5|.

rwp@Revelation:13:8 @{Shall worship him} (\proskunˆsousin auton\). Future active of \proskune“\ with the accusative here as some MSS. in strkjv@13:4| (\to thˆrion\), both constructions in this book. {Whose} (\hou--autou\). Redundant use of genitive \autou\ (his) with \hou\ (whose) as common in this book, and singular instead of plural \h“n\ with antecedent \pantes\ (all, plural), thus calling attention to the responsibility of the individual in emperor-worship. {Hath not been written} (\ou gegraptai\). Perfect passive indicative of \graph“\, permanent state, stands written. {In the book of life of the Lamb} (\en t“i bibli“i tˆs z“ˆs tou arniou\). See strkjv@3:5| for this phrase and the O.T. references. It occurs again in strkjv@17:8; strkjv@20:12,15; strkjv@21:27|. "Here and in strkjv@21:27|, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete). {That hath been slain from the foundation of the world} (\tou esphagmenou\ (for which see strkjv@5:6|) \apo katabolˆs kosmou\). For the phrase \apo katabolˆs kosmou\ (not in the LXX) there are six other N.T. uses (Matthew:13:35| without \kosmou\; strkjv@25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:17:8|), and for \pro katabolˆs kosmou\ three (John:17:24; strkjv@Ephesians:1:4; strkjv@1Peter:1:20|). It is doubtful here whether it is to be taken with \tou esphagmenou\ (cf. strkjv@1Peter:1:20|) or with \gegraptai\ as in strkjv@Revelation:17:8|. Either makes sense, and here the most natural use is with \esphagmenou\. At any rate the death of Christ lies in the purpose of God, as in strkjv@John:3:16|.

rwp@Revelation:14:1 @{The Lamb} (\to arnion\). See strkjv@5:6; strkjv@7:17; strkjv@12:11; strkjv@13:8| and is in contrast with the anarthrous \arnion\ in strkjv@13:11|. This proleptic vision of the Lamb "standing on the mount Zion" (\hestos epi to oros Si“n\, second perfect active participle neuter of \histˆmi\ with \epi\ and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Hebrews:12:22|), the Jerusalem above (Galatians:4:26|), the seat of the Messianic Kingdom whether heaven or the new earth (Revelation:21; 22|). These victors have the name of the Lamb and God upon their foreheads as in strkjv@3:12; strkjv@22:4|, in place of the mark of the beast above (13:16; strkjv@14:11|). This seal protects them (9:4|). {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). "Thousands" literally (\chilias\ feminine word for a thousand and so \echousai\ feminine plural). For the 144,000 see strkjv@7:5,8|, though some scholars seek a distinction somehow.

rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimoni“n\). "Spirits of demons." Explanation of the simile \h“s batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta sˆmeia\). "Doing signs" (present active participle of \poie“\). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums. {Which go forth} (\ha ekporeuetai\). Singular verb with neuter plural (collective) subject. {Unto the kings} (\epi tous basileis\). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete). {To gather them together} (\sunagagein\). Second aorist active infinitive of \sunag“\, to express purpose (that of the unclean spirits). {Unto the war of the great day of God, the Almighty} (\eis ton polemon tˆs hˆmeras tˆs megalˆs tou theou tou pantokratoros\). Some take this to be war between nations, like strkjv@Mark:13:8|, but it is more likely war against God (Psalms:2:2|) and probably the battle pictured in strkjv@17:14; strkjv@19:19|. Cf. strkjv@2Peter:3:12|, "the day of God," his reckoning with the nations. See strkjv@Joel:2:11; strkjv@3:4|. Paul uses "that day" for the day of the Lord Jesus (the Parousia) as in strkjv@1Thessalonians:5:2; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:6; strkjv@2:16; strkjv@2Timothy:1:12,18; strkjv@4:8|.

rwp@Revelation:17:8 @{Was and is not} (\ˆn kai ouk estin\). Imperfect and present of \eimi\, an apparent antithesis to \ho ˆn kai ho “n\ of strkjv@1:4|. This is a picture of the beast of strkjv@13:1ff.| which the woman is riding, but no longer just the empire, but one of the emperors who died (\ouk estin\, is not). {And is about to come up out of the abyss} (\kai mellei anabainein ek tˆs abussou\). That is, he is going to come to life again. {And to go into perdition} (\kai eis ap“leian hupagei\). Songs:(and he goes into perdition) the best MSS. read rather than the infinitive \hupagein\. Most interpreters see here an allusion to the "Nero _redivivus_" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero _redivivus_. {Shall wonder} (\thaumasthˆsontai\). First future passive (deponent) of \thaumaz“\, with which compare \ethaumasthˆ\ in strkjv@13:3|. John had wondered (\ethaumasa\) in verse 6| "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (\h“n onoma\). Singular \onoma\, like \pt“ma\ in strkjv@11:8|. See strkjv@13:8| for the same description of those who worship the beast and for discussion of details. {When they behold} (\blepont“n\). Genitive plural of the present active participle of \blep“\, agreeing with \h“n\ (genitive relative) rather than with \hoi katoikountes\ (nominative just before \h“n\). {How that} (\hoti\). "Namely that." {He was, and is not, and shall come} (\ˆn kai ouk estin kai parestai\). Repetition of what is in verse 7| with \parestai\ (future of \pareimi\, from which \parousia\ comes) in place of \mellei\, "parody of the divine name" (Charles) in strkjv@1:4,8; strkjv@4:8|, "as the hellish antitype of Christ." The Neronic Antichrist has also a \parousia\.

rwp@Revelation:18:24 @{In her} (\en autˆi\). In Rome. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. See strkjv@16:6; strkjv@17:6| for the blood already shed by Rome. Rome "butchered to make a Roman holiday" (Dill, _Roman Society_, p. 242) not merely gladiators, but prophets and saints from Nero's massacre A.D. 64 to Domitian and beyond. {Of all that have been slain} (\pant“n t“n esphagmen“n\). Perfect passive articular participle genitive plural of \sphaz“\, the verb used of the Lamb slain (5:9,12; strkjv@13:8|). Cf. strkjv@Matthew:23:35| about Jerusalem.

rwp@Revelation:20:2 @{He laid hold on} (\ekratˆsen\). First aorist active indicative of \krate“\, to seize. {The dragon} (\ton drakonta\). Accusative after \ekratˆsen\ instead of the genitive as in strkjv@2:1|. He has been behind the beast and the false prophet from the start. Now he is seized. {The old serpent} (\ho ophis ho archaios\). Precisely the description in strkjv@12:9|, only the nominative is here retained, though in apposition with the accusative \ton drakonta\, a frequent anacoluthon in the Apocalypse (1:5|, etc.). Swete calls it a parenthesis. {Which is} (\hos estin\). The relative here relieves the construction and takes the place of \ho kaloumenos\ in strkjv@12:9| before \Diabolos kai ho Satanƒs\. {And bound him} (\kai edˆsen auton\). First aorist active indicative of \de“\. {For a thousand years} (\chilia etˆ\). Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in strkjv@2Peter:3:8| when he argues that "one day with the Lord is as a thousand years and a thousand years as one day." It will help us all to remember that God's clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them.

rwp@Revelation:20:8 @{To deceive the nations} (\planˆsai ta ethnˆ\). First aorist active infinitive of purpose of \plana“\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi g“niais tˆs gˆs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton G“g kai Mag“g\). Accusative in explanatory apposition with \ta ethnˆ\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag“\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\h“n--aut“n\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\h“s hˆ ammos tˆs thalassˆs\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hest“tas en“pion tou thronou\). {Books were opened} (\biblia ˆnoichthˆsan\). First aorist passive of \anoig“\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithˆsan\). First aorist passive indicative of \krin“\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin tˆs z“ˆs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou mˆ eiselthˆi eis autˆn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pƒn koinon\). Common use of \pƒn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poi“n bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei mˆ hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

rwp@Revelation:22:7 @{And behold, I come quickly} (\kai idou erchomai tachu\). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in verses 12,16|. About Christ coming quickly see strkjv@2:5,16; strkjv@3:11; strkjv@16:15|, and already in strkjv@1:2f|. Once more we must recall that \tachu\ and \en tachei\ are according to God's time, not ours (2Peter:3:8|). {Blessed} (\makarios\). This beatitude is like in substance the first (1:3|) and is in Christ's own words like the one in strkjv@16:15|. This book is here called a "prophecy" (\prophˆteias\) as in verses 10,18,19|. It is Christ's revelation from God, a direct message from God. Part of it is prediction of doom on Christ's enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution.

rwp@Info_Revelation @ THEORIES OF INTERPRETATION They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter strkjv@Revelation:13| as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter strkjv@Revelation:20|. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to strkjv@2Peter:3:8| and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian's persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

rwp@Romans:1:19 @{Because} (\dioti\). Gives the reason (\dia, hoti\ like our "for that") for the revelation of God's wrath. {That which may be known of God} (\to gn“ston tou theou\). Verbal adjective from \gin“sk“\, either "the known" as elsewhere in N.T. (Acts:1:19; strkjv@15:18|, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (\hˆ gn“sis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrˆston\ in strkjv@Romans:2:4|, \ametatheton\ in strkjv@Hebrews:6:17|. {Manifest in them} (\phaneron en autois\). In their hearts and consciences. {God manifested} (\ho theos ephaner“sen\). First aorist active indicative of \phanero“\. Not mere tautology. See strkjv@2:14-16|.

rwp@Romans:2:3 @{And doest the same} (\kai poi“n auta\). "And doest them occasionally." {That thou shalt escape} (\su ekpheuxˆi\). Emphasis on \su\, "thou conceited Jew expecting to escape God's \krima\ because thou art a Jew." Cf. strkjv@Matthew:3:8f|. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb \ekpheug“\ (cf. strkjv@1Thessalonians:5:3|). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

rwp@Romans:3:8 @{And why not} (\kai mˆ\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \genˆtai\ after \mˆ\ and repeat \ti\ (\kai ti mˆ genˆtai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \mˆ\ with \poiˆs“men\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poiˆs“men\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hˆmƒs legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poiˆs“men ta kaka hina elthˆi ta agatha\). The volitive aorist subjunctive (\poiˆs“men\) and the clause of purpose (\hina\ and the aorist subjunctive \elthˆi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

rwp@Romans:4:2 @{The Scripture} (\hˆ graphˆ\). strkjv@Genesis:15:6|. {Was justified by works} (\ex erg“n edikai“thˆ\). Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (Luke:3:8|). {But not towards God} (\all' ou pros theon\). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had _there_ no ground of boasting at all.

rwp@Romans:9:8 @{The children of the promise} (\ta tekna tˆs epaggelias\). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" (\tekna tou theou\) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. strkjv@Luke:3:8|.

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthr“pe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass“\, to mould, as with clay or wax, from which the aorist active participle used here (\t“i plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \Mˆ\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoiˆsas hout“s?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\hout“s\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:10:12 @{Distinction} (\diastolˆ\). See on this word strkjv@3:22|. Here it is followed by the ablative case \Ioudaiou te kai Hellˆnos\ (between Jew and Greek). {Lord of all} (\Kurios pant“n\). See strkjv@Galatians:3:28|. {Rich} (\plout“n\). Present active participle of \ploute“\. See strkjv@Ephesians:3:8| "the unsearchable riches of Christ."

rwp@Romans:11:33 @{O the depth} (\O bathos\). Exclamation with omega and the nominative case of \bathos\ (see on ¯2Corinthians:8:2; strkjv@Romans:8:39|). Paul's argument concerning God's elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God's wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words. {Unsearchable} (\anexeraunˆta\). Double compound (\a\ privative and \ex\) verbal adjective of \ereuna“\ (old spelling \-eu-\), late and rare word (LXX, Dio Cassius, Heraclitus), only here in N.T. Some of God's wisdom can be known (1:20f.|), but not all. {Past tracing out} (\anexichniastoi\). Another verbal adjective from \a\ privative and \exichniaz“\, to trace out by tracks (\ichnos\ strkjv@Romans:4:12|). Late word in Job:(Job:5:9; strkjv@9:10; strkjv@34:24|) from which use Paul obtained it here and strkjv@Ephesians:3:8| (only N.T. examples). Also in ecclesiastical writers. Some of God's tracks he has left plain to us, but others are beyond us.

rwp@Romans:13:8 @{Save to love one another} (\ei mˆ to allˆlous agapƒin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mˆden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agapˆ\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

rwp@Romans:14:16 @{Your good} (\hum“n to agathon\). "The good thing of you" = the liberty or Christian freedom which you claim. {Be evil spoken of} (\blasphˆmeisth“\). Present passive imperative of \blasphˆme“\ for which see strkjv@Matthew:9:3; strkjv@Romans:3:8|.

rwp@Romans:16:1 @{I commend} (\sunistˆmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatik“n epistol“n\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoibˆ\) means bright or radiant. {Sister} (\adelphˆn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon tˆs ekklˆsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\tˆs ekklˆsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.

rwp@Romans:16:2 @{Worthily of the saints} (\axi“s t“n hagi“n\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastˆte\). Second aorist (intransitive) active subjunctive of \paristˆmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parestˆ\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexˆsthe\. {In whatsoever matter} (\en h“i pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\h“i\). {She may have need of you} (\an hum“n chrˆizˆi\). Indefinite relative clause with \an\ and the present subjunctive of \chrˆiz“\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostatˆs\, from \proistˆmi\ (\prostate“\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastˆte\, just before. {Of mine own self} (\emou autou\). "Of me myself."

rwp@Titus:1:7 @{The bishop} (\ton episkopon\). Same office as "elder" in strkjv@1:5|. "Elder is the title, oversight is the function" (B. Weiss). {As God's steward} (\h“s theou oikonomon\). See strkjv@1Corinthians:4:1f.| for Paul's idea of the bishop (elder) as God's steward (cf. strkjv@1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:3:2; strkjv@1Timothy:1:4|). {Not self-willed} (\mˆ authadˆ\). Old word (from \autos, hˆdomai\), self-pleasing, arrogant. In N.T. only here and strkjv@2Peter:2:10|. {Not soon angry} (\orgilon\). Old adjective from \orgˆ\ (anger). Here only in N.T. Vulgate, _iracundum_. For "brawler" and "striker" see strkjv@1Timothy:3:2|. {Not greedy of filthy lucre} (\aischrokerdˆ\). "Not greedy of shameful gain." Used of deacons in strkjv@1Timothy:3:8|, \aphilarguron\ used of elders in strkjv@1Timothy:3:3|.

rwp@Titus:2:3 @{Aged women} (\presbutidas\). Old word, feminine of \presbutˆs\, only here in N.T. See \presbuteras\ in strkjv@1Timothy:5:2|. {Reverent} (\hieroprepeis\). Old word (\heiros, prepei\). Only here in N.T. Same idea in strkjv@1Timothy:2:10|. Like people engaged in sacred duties (Lock). {In demeanour} (\en katastˆmati\). Late and rare word (inscriptions) from \kathistˆmi\, deportment, only here in N.T. {Not slanderers} (\mˆ diabolous\). See strkjv@1Timothy:3:11; strkjv@2Timothy:3:3|. {Nor enslaved to much wine} (\mˆde oin“i poll“i dedoul“menas\). Perfect passive participle of \doulo“\, with dative case \oin“i\. See strkjv@1Timothy:3:8|. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible." {Teachers of that which is good} (\kalodidaskalous\). Compound word found here alone, _bona docentes_ (teaching good and beautiful things). A sorely needed mission.

rwp@Titus:3:2 @{To speak evil} (\blasphˆmein\). See strkjv@Colossians:3:8; strkjv@1Timothy:6:4|. {Not to be contentious} (\amachous einai\). "To be non-fighters" (1Timothy:3:3|), originally "invincible." {Gentle} (\epieikeis\). See strkjv@1Timothy:3:3|. {Meekness} (\prautˆta\). \Praotˆta\. See strkjv@Colossians:3:12|.

rwp@Titus:3:8 @{The saying} (\ho logos\). In verses 4-7|. {I will} (\boulomai\). See strkjv@1Timothy:2:8|. {That thou affirm confidently} (\se diabebaiousthai\). Indirect command. For the verb see strkjv@1Timothy:1:7|. {That they may be careful} (\hina phrontiz“sin\). Sub-final use of \hina\ with present active subjunctive of \phrontiz“\, old verb, only here in N.T. {To maintain good works} (\kal“n erg“n pro‹stasthai\). Present middle infinitive of \proistˆmi\, intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that "believers" may take the lead in good works.

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