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rwp@Info @ It has now been forty years since Dr. Marvin R. Vincent wrote his most useful series of volumes entitled _Word Studies in the New Testament_. They are still helpful for those for whom they were designed, but a great deal of water has run under the mill in these years. More scientific methods of philology are now in use. No longer are Greek tenses and prepositions explained in terms of conjectural English translations or interchanged according to the whim of the interpreter. Comparative grammar has thrown a flood of light on the real meaning of New Testament forms and idioms. New Testament writers are no longer explained as using one construction "for" another. New light has come also from the papyri discoveries in Egypt. Unusual Greek words from the standpoint of the literary critic or classical scholar are here found in everyday use in letters and business and public documents. The New Testament Greek is now known to be not a new or peculiar dialect of the Greek language, but the very lingo of the time. The vernacular _Koin‚_, the spoken language of the day, appears in the New Testament as in these scraps of Oxyrhynchus and Fayum papyri. There are specimens of the literary _Koin‚_ in the papyri as also in the writings of Luke, the Epistles of Paul, the Epistle to the Hebrews. A new Greek-English lexicon of the New Testament will come in due time which will take note of the many startling discoveries from the Greek papyri and inscriptions first brought to notice in their bearing on the New Testament by Dr. Adolf Deissmann, then of Heidelberg, now of Berlin. His _Bible Studies_ (Translation by Alexander Grieve, 1901) and his _Light from the Ancient East_ (Revised Edition translated by L.R.M. Strachan, 1927) are accessible to students unfamiliar with the German originals.

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

rwp@1Corinthians:1:2 @{The church of God} (\tˆi ekklˆsiƒi tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en the“i\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\tˆi ousˆi en Korinth“i\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hˆgiasmenois\). Perfect passive participle of \hagiaz“\, late form for \hagiz“\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz“\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\klˆtois hagiois\) in Corinth. Cf. \klˆtos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christ“i Iˆsou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklˆsia\ is a collective substantive. {With all that call upon} (\sun pƒsin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\aut“n kai hˆm“n\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorth“sis\) of the previous "our," showing the universality of Christ.

rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christ“i Iˆsou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenˆthˆ sophia hˆmin apo theou\). Note \egenˆthˆ\, became (first aorist passive and indicative), not \ˆn\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosunˆ te kai hagiasmos kai apolutr“sis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosunˆ, hagiasmos, apolutr“sis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosunˆ\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutr“sis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.

rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith“\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\h“s sophos architekt“n\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architekt“n\, our architect. \Tekt“n\ is from \tikt“\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architekt“n\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethˆka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethˆka\ (\ti-thˆmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethˆka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet“ p“s epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

rwp@1Corinthians:3:11 @{Other foundation} (\themelion allon\). The gender of the adjective is here masculine as is shown by \allon\. If neuter, it would be \allo\. It is masculine because Paul has Christ in mind. It is not here \heteron\ a different kind of gospel (\heteron euaggelion\, strkjv@Galatians:1:6; strkjv@2Corinthians:11:4|) which is not another (\allo\, strkjv@Galatians:1:7|) in reality. But another Jesus (2Corinthians:11:4|, \allon Iˆsoun\) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. {Than that which is laid, which is Christ Jesus} (\para ton keimenon, hos estin Iˆsous Christos\). Literally, "alongside (\para\) the one laid (\keimenon\)," already laid (present middle participle of \keimai\, used here as often as the perfect passive of \tithˆmi\ in place of \tetheimenon\). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted strkjv@Psalms:118:22f.| to the members of the Sanhedrin who challenged his authority (Mark:11:10f.; strkjv@Matthew:21:42-45; strkjv@Luke:20:17f.|). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (\akrog“naios\, strkjv@Ephesians:2:20|). All believers are living stones in this temple (1Peter:2:5|). But there is only one foundation possible.

rwp@1Corinthians:3:15 @{Shall be burned} (\katakaˆsetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai“\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zˆmi“thˆsetai\). First future passive indicative of \zˆmi“\, old verb from \zˆmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchˆn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de s“thˆsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\hout“s de h“s dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

rwp@1Corinthians:4:2 @{Here} (\h“de\). Either here on earth or in this matter. It is always local. {Moreover} (\loipon\). Like \loipon\ in strkjv@1:16| which see, accusative of general reference, as for what is left, besides. {It is required} (\zˆteitai\). It is sought. Many MSS. read \zˆteite\, ye seek, an easy change as \ai\ and \e\ came to be pronounced alike (Robertson, _Grammar_, p. 186). {That a man be found faithful} (\hina pistos tis heurethˆi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk“\, the result of the seeking (\zˆte“\). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin“\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\h“s mˆ lab“n\). This neat participial clause (second aorist active of \lamban“\) with \h“s\ (assumption) and negative \mˆ\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

rwp@1Corinthians:4:10 @{We--you} (\hˆmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

rwp@1Corinthians:6:20 @{For ye were bought with a price} (\ˆgorasthˆte gar timˆs\). First aorist passive indicative of \agoraz“\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate dˆ ton theon en t“i s“mati hum“n\). Passionate conclusion to his powerful argument against sexual uncleanness. \Dˆ\ is a shortened form of \ˆdˆ\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.

rwp@1Corinthians:7:29 @{But this I say} (\touto de phˆmi\. Note \phˆmi\ here rather than \leg“\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell“\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\h“s mˆ echontes\). This use of \h“s\ with the participle for an assumed condition is regular and \mˆ\ in the _Koin‚_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@1Corinthians:7:38 @{Doeth well} (\kal“s poiei\). Songs:Paul commends the father who gives his daughter in marriage (\gamizei\). This verb \gamiz“\ has not been found outside the N.T. See on ¯Matthew:22:30|. {Shall do better} (\kreisson poiˆsei\). In view of the present distress (7:26|) and the shortened time (7:29|). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.

rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de t“n eid“lothut“n\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eid“lon\, idol, \thutos\, verbal adjective from \thu“\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eid“lothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gn“sin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gn“sis\), but this problem cannot be solved by knowledge.

rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu“\. {At his own charges} (\idiois ops“niois\). This late word \ops“nion\ (from \opson\, cooked meat or relish with bread, and \“neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \lab“n ops“nion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampel“na;\). \Ampel“n\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-“n\. {Who feedeth a flock?} (\tis poimainei poimnˆn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).

rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phim“seis boun alo“nta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo“\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alo“nta\ is present active participle of the old verb \aloa“\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

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

rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi t“i thusiastˆri“i paredreuontes\). Old word \paredreu“\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastˆri“i\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.

rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoin“nos autou gen“mai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoin“nos\ is a compound word (\sun\, together with, \koin“nos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

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:11:9 @{For the woman} (\dia tˆn gunaika\). Because of (\dia\ with accusative case) the woman. The record in Genesis gives the man (\anˆr\) as the origin (\ek\) of the woman and the reason for (\dia\) the creation (\ektisthˆ\, first aorist passive of \ktiz“\, old verb to found, to create, to form) of woman.

rwp@1Corinthians:11:20 @{To eat the Lord's Supper} (\Kuriakon deipnon phagein\). \Kuriakos\, adjective from \Kurios\, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the \Agapˆ\ or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. \Deipnon\, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

rwp@1Corinthians:11:34 @{At home} (\en oik“i\). If so hungry as all that (verse 22|). {The rest} (\ta loipa\). He has found much fault with this church, but he has not told all. {I will set in order} (\diataxomai\). Not even Timothy and Titus can do it all. {Whensoever I come} (\h“s an elth“\). Common idiom for temporal clause of future time (conjunction like \h“s\ with \an\ and aorist subjunctive \elth“\).

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumat“n\). \Diakrisis\ is old word from \diakrin“\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\genˆ gl“ss“n\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \genˆ\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin‚_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrˆsteuetai\). From \chrˆstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zˆloi\). Present active indicative of \zˆlo“\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zˆlos\ from \ze“\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio“\ from \phusis\ (late form for \phusa“, phusia“\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).

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

rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de tˆs logias tˆs eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu“\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. {Songs:also do ye} (\hout“s kai humas poiˆsate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.

rwp@Info_1John @ THE FIRST EPISTLE OF JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION RELATION TO THE FOURTH GOSPEL There are few scholars who deny that the Epistles of John and the Fourth Gospel are by the same writer. As a matter of fact "in the whole of the First Epistle there is hardly a single thought that is not found in the Gospel" (Schulze). H. J. Holtzmann (_Jahrbuch fur Protestantische Theologie_, 1882, P. 128) in a series of articles on the "Problem of the First Epistle of St. John in its Relation to the Gospel" thinks that the similarities are closer than those between Luke's Gospel and the Acts. Baur argued that this fact was explained by conscious imitation on the part of one or the other, probably by the author of the Epistle. The solution lies either in identity of authorship or in imitation. If there is identity of authorship, Holtzmann argues that the Epistle is earlier, as seems to me to be true, while Brooke holds that the Gospel is the earlier and that the First Epistle represents the more complete ideas of the author. Both Holtzmann and Brooke give a detailed comparison of likenesses between the First Epistle and the Fourth Gospel in vocabulary, syntax, style, ideas. The arguments are not conclusive as to the priority of Epistle or Gospel, but they are as to identity of authorship. One who accepts, as I do, the Johannine authorship of the Fourth Gospel for the reasons given in Volume V of this series, does not feel called upon to prove the Johannine authorship of the three Epistles that pass under the Apostle's name. Westcott suggests that one compare strkjv@John:1:1-18| with strkjv@1John:1:1-4| to see how the same mind deals with the same ideas in different connections. "No theory of conscious imitation can reasonably explain the subtle coincidences and differences in these two short crucial passages."

rwp@1John:4:3 @{Confesseth not} (\mˆ homologei\). Indefinite relative clause with the subjective negative \mˆ\ rather than the usual objective negative \ou\ (verse 6|). It is seen also in strkjv@2Peter:1:9; strkjv@Titus:1:11|, a survival of the literary construction (Moulton, _Prolegomena_, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads _solvit_ (\luei\) instead of \mˆ homologei\, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also \en sarki elˆluthota\ repeated from preceding clause, but not A B Vg Cop. and not genuine. {The spirit of the antichrist} (\to tou antichristou\). \Pneuma\ (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in strkjv@2:18-25|. {Whereof} (\ho\). Accusative of person (grammatical neuter referring to \pneuma\) with \akou“\ along with accusative of the thing (\hoti erchetai\, as in strkjv@2:18|, futuristic present middle indicative). Here the perfect active indicative (\akˆkoate\), while in strkjv@2:18| the aorist (\ˆkousate\). {And now already} (\kai nun ˆdˆ\). As in strkjv@2:18| also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For \ˆdˆ\ see strkjv@John:4:35; strkjv@9:27|.

rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en t“i ouran“i ho patˆr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tˆi gˆi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion hum“n tˆs piste“s\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timi“teron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \timˆ\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz“\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk“\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timˆn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Iˆsou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).

rwp@1Peter:1:17 @{If ye call} (\ei epikaleisthe\). Condition of first class and present middle indicative of \epikale“\, to call a name on, to name (Acts:10:18|). {As Father} (\patera\). Predicate accusative in apposition with \ton--krinonta\. {Without respect of persons} (\apros“polˆmpt“s\). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and \pros“polˆmptˆs\ (Acts:10:34|. See strkjv@James:2:9| for \pros“polˆmpte“\ and strkjv@1:1| for \pros“polˆmpsia\) from \pros“pon lamban“\ (in imitation of the Hebrew). {According to each man's work} (\kata to hekastou ergon\). "According to the deed of each one" God judges (\krinonta\) just as Christ judges also (2Corinthians:5:10|). {Pass} (\anastraphˆte\). Second aorist passive imperative of \anastreph“\, metaphorical sense as in strkjv@2Corinthians:1:12; strkjv@2Peter:2:18|. {The time} (\ton chronon\). Accusative case of extent of time. {Of your sojourning} (\tˆs paroikias hum“n\). A late word, found in LXX (Psalms:119:5|) and in N.T. only here and strkjv@Acts:13:17| and in ecclesiastical writers (one late Christian inscription). It comes from \paroike“\, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (\paroikos\ strkjv@Acts:7:6|) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to strkjv@1:1| ("sojourners of the Dispersion"). {In fear} (\en phob“i\). Emphatic position at beginning of the clause with \anastraphˆte\ at the end.

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:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech“\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphˆi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrog“niaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \g“niaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' aut“i\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou mˆ kataischunthˆi\). Strong negatives \ou mˆ\ with first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Romans:5:5|).

rwp@1Peter:2:13 @{Be subject to} (\hupotagˆte\). Second aorist passive imperative second person plural of \hupotass“\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasˆi anthr“pinˆi ktisei\). Dative case of old and common word \ktisis\ (from \ktiz“\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthr“pinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\h“s huperechonti\). Dative singular of present active participle of \huperech“\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

rwp@1Peter:2:14 @{Unto governors} (\hˆgemosin\). Dative again of \hˆgem“n\, a leader (from \hˆgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\h“s di' autou pempomenois\). Present passive participle of \pemp“\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdikˆsin kakopoi“n\). Objective genitive with \ekdikˆsin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoi“n\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie“\ here only in N.T. Found in a magical papyrus.

rwp@1Peter:2:22 @{Who did no sin} (\hos hamartian ouk epoiˆsen\). Quotation from strkjv@Isaiah:53:9|. He has already expressed the sinlessness of Christ in strkjv@1:19|. The next clause is a combination of strkjv@Isaiah:53:9; strkjv@Zephaniah:3:13|. For "guile" (\dolos\) see verse 1|. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew:26:60; strkjv@John:18:38; strkjv@19:4,6|).

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

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

rwp@1Peter:5:13 @{She that is in Babylon, elect together with you} (\hˆ en Babul“ni suneklektˆ\). Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about A.D. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether \hˆ suneklektˆ\ (found here alone), "the co-elect woman," means Peter's wife (1Corinthians:9:5|) or the church in "Babylon." The natural way to take it is for Peter's wife. Cf. \eklektˆi kuriƒi\ in strkjv@2John:1:1| (also verse strkjv@2John:1:13|). {Mark my son} (\Markos ho huios mou\). Songs:this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter's "interpreter" and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Colossians:4:10|).

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hˆm“n\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenˆthˆ eis humƒs\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis humƒs\ like the _Koin‚_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagi“i kai plˆrophoriƒi pollˆi\). Preposition \en\ repeated with \log“i, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plˆrophoriƒi\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plˆrophore“\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kath“s oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenˆthˆmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenˆthˆmen\, (not \ˆmetha\, we were). An epexegetical comment with {for your sake} (\di' humƒs\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek t“n ouran“n\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon ˆgeiren ek [t“n] nekr“n\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Iˆsoun ton ruomenon hˆmƒs ek tˆs orgˆs tˆs erchomenˆs\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

rwp@1Thessalonians:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tˆn pros humƒs\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou kenˆ gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to kˆrugma\ ({empty the preaching}) and \mataia hˆ pistis\ ({vain the faith}). One easily leads to the other.

rwp@1Thessalonians:2:7 @{But we were gentle in the midst of you} (\alla egenˆthˆmen nˆpioi en mes“i hum“n\). Note \egenˆthˆmen\ (became), not \ˆmetha\ (were). This rendering follows \ˆpioi\ instead of \nˆpioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \ˆpioi\ as making better sense. Dibelius terms \nˆpioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \nˆpioi\ (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. {As when a nurse cherishes her own children} (\h“s ean trophos thalpˆi ta heautˆs tekna\). This comparative clause with \h“s ean\ (Mark:4:26; strkjv@Galatians:6:10| without \ean\ or \an\) and the subjunctive (Robertson, _Grammar_, p. 968) has a sudden change of the metaphor, as is common with Paul (1Timothy:5:24; strkjv@2Corinthians:3:13ff.|) from {babes} to {nurse} (\trophos\), old word, here only in the N.T., from \treph“\, to nourish, \trophˆ\, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. \Thalp“\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and strkjv@Ephesians:5:29|.

rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hˆmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipt“s\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akoˆs\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos tˆs akoˆs\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthr“p“n\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kath“s alˆth“s estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe“\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mˆdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain“\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithˆmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patˆr hˆm“n\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hˆm“n Iˆsous\). Separate article here with \Iˆsous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tˆn hodon hˆm“n\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun“\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \mˆ genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.

rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos hum“n\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz“\ and both to take the place of the old words \hagiz“, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo tˆs porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagˆn\). A late _Koin‚_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou s“tˆros hˆm“n\). Genitive case with \epitagˆn\. In the LXX \s“tˆr\ (old word from \s“z“\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\tˆs elpidos hˆm“n\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).

rwp@1Timothy:1:13 @{Before} (\to proteron\). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in strkjv@Galatians:4:13|. {Though I was} (\onta\). Concessive participle agreeing with \me\. {Blasphemer} (\blasphˆmon\). Old word either from \blax\ (stupid) and \phˆmˆ\, speech, or from \blapt“\, to injure. Rare in N.T. but Paul uses \blasphˆme“\, to blaspheme in strkjv@Romans:2:24|. {Persecutor} (\di“ktˆs\). Songs:far found only here. Probably made by Paul from \di“k“\, which he knew well enough (Acts:22:4,7; strkjv@26:14f.; strkjv@Galatians:1:13,23; strkjv@Phillipians:3:6; strkjv@2Timothy:3:12|). {Injurious} (\hubristˆn\). Substantive, not adjective, "an insolent man." Old word from \hubriz“\, in N.T. only here and strkjv@Romans:1:30|. {I obtained mercy} (\eleˆthˆn\). First aorist passive indicative of \elee“\, old verb. See strkjv@2Corinthians:4:1; strkjv@Romans:11:30f|. {Ignorantly} (\agno“n\). Present active participle of \agnoe“\, "not knowing." Old verb (Romans:2:4|). In a blindness of heart. {In unbelief} (\en apistiƒi\). See strkjv@Romans:11:20,25|.

rwp@1Timothy:3:2 @{The bishop} (\ton episkopon\). The overseer. Old word, in LXX, and inscriptions and papyri. Deissmann (_Bible Studies_, pp. 230f.) has shown it is applied to communal officials in Rhodes. See strkjv@Acts:20:28| for its use for the elders (presbyters) in verse 17|. Songs:also in strkjv@Titus:1:5,7|. See strkjv@Phillipians:1:1|. The word does not in the N.T. have the monarchical sense found in Ignatius of a bishop over elders. {Without reproach} (\anepilˆmpton\). Accusative case of general reference with \dei\ and \einai\. Old and common verbal (\a\ privative and \epilamban“\, not to be taken hold of), irreproachable. In N.T. only here, strkjv@5:7; strkjv@6:14|. {Of one wife} (\mias gunaikos\). One at a time, clearly. {Temperate} (\nˆphalion\). Old adjective. In N.T. only here, verse 11; strkjv@Titus:2:2|. But see \nˆph“\, to be sober in strkjv@1Thessalonians:5:6,8|. {Soberminded} (\s“phrona\). Another old adjective (from \saos\ or \s“s\, sound, \phrˆn\, mind) in N.T. only here, strkjv@Titus:1:8; strkjv@2:2,5|. {Orderly} (\kosmion\). See on ¯2:9|. Seemly, decent conduct. {Given to hospitality} (\philoxenon\). Old word (see \philoxenia\ in strkjv@Romans:12:13|), from \philos\ and \xenos\, in N.T. only here, strkjv@Titus:1:8; strkjv@1Peter:4:9|. {Apt to teach} (\didaktikon\). Late form for old \didaskalikos\, one qualified to teach. In Philo and N.T. only (1Timothy:3:2; strkjv@2Timothy:2:24|).

rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun“\). Condition of third class with \ean\ and the present active subjunctive of \bradun“\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidˆis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\p“s dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph“\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oik“i theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\hˆtis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklˆsia\ (church). {The church of the living God} (\ekklˆsia theou z“ntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedrai“ma tˆs alˆtheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklˆsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedrai“ma\, late and rare word (from \hedraio“\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.

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

rwp@2Corinthians:2:13 @{I had no relief} (\ouk eschˆka anesin\). Perfect active indicative like that in strkjv@1:9|, vivid dramatic recital, not to be treated as "for" the aorist (Robertson, _Grammar_, p. 896, 898ff.). He still feels the shadow of that restlessness. \Anesis\, from \aniˆmi\, to let up, to hold back, is old word for relaxing or release (Acts:24:34|). {For my spirit} (\t“i pneumati mou\). Dative of interest. {Because I found not Titus} (\t“i mˆ heurein me Titon\). Instrumental case of the articular infinitive with negative \mˆ\ and accusative of general reference \me\, "by the not finding Titus as to me." {Taking my leave of them} (\apotaxamenos autois\). First aorist middle participle of \apotass“\, old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in strkjv@Mark:6:46|.

rwp@2Corinthians:2:14 @{But thanks be unto God} (\t“i de the“i charis\). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to strkjv@6:10| on the subject of the Glory of the Christian Ministry as Bachmann points out in his _Kommentar_ (p. 124), only he runs it from strkjv@2:12-7:1| (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my _The Glory of the Ministry (An Exposition of II Cor. strkjv@2:12-6:10_). {Always} (\pantote\). The sense of present triumph has blotted out the gloom at Troas. {Leadeth in triumph} (\thriambeuonti\). Late common _Koin‚_ word from \thriambos\ (Latin _triumphus_, a hymn sung in festal processions to Bacchus). Verbs in \-eu“\ (like \mathˆteu“\, to make disciples) may be causative, but no example of \thriambeu“\ has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession. {The savour} (\tˆn osmˆn\). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

rwp@2Corinthians:4:7 @{This treasure} (\ton thˆsauron touton\). On \thˆsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeuˆ\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\hˆ huperbolˆ\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--ˆi\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\mˆ ex hˆm“n\).

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthˆi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu“\) for striking down a tent. {The earthly house of our tabernacle} (\hˆ epigeios hˆm“n oikia tou skˆnous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\skˆnos\, another form of \skˆnˆ\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomˆn ek theou\). This \oikodomˆ\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \skˆnos\. {Not made with hands} (\acheiropoiˆton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiˆton\ and the newly made vernacular \acheiropoiˆton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@2Corinthians:5:9 @{We make it our aim} (\philotimoumetha\). Old and common verb, present middle, from \philotimos\ (\philos, timˆ\, fond of honour), to act from love of honour, to be ambitious in the good sense (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:15:20|). The Latin _ambitio_ has a bad sense from _ambire_, to go both ways to gain one's point. {To be well-pleasing to him} (\euarestoi aut“i einai\). Late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the _Koin‚_ period (Deissmann, _Bible Studies_, p. 214; Moulton and Milligan's _Vocabulary_).

rwp@2Corinthians:6:13 @{Now for a recompense in like kind} (\tˆn de autˆn antimisthian\). No example of this expressive word outside of this passage and strkjv@Romans:1:27| and later Christian writers. Paul may have found it in use in the _Koin‚_ vernacular or he may have coined it from \antimisthos\, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. {Be ye also enlarged} (\platunthˆte kai humeis\). As I have been (verse 11|). First aorist passive imperative of \platun“\.

rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\mˆ ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\mˆ ginesthe\ present imperative, not \mˆ genˆsthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metochˆ\). Sharing with and followed by associative instrumental case of \dikaiosunˆi\ (righteousness) and iniquity (\anomiƒi\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koin“nia\). Partnership to light (\ph“ti\ dative case) with (\pros\), facing darkness.

rwp@2Corinthians:7:3 @{Not to condemn you} (\pros katakrisin ou\). "Not for condemnation." Late word from \katakrin“\, found in Vettius Valens, and here only in N.T. {To die together and live together} (\eis to sunapothanein kai sunzˆin\). "For the dying together (second aorist ingressive active infinitive of \sunapothnˆsk“\) and living together (present active infinitive)." One article (\to\) with both infinitives. You are in our hearts to share death and life.

rwp@2Corinthians:8:6 @{Insomuch that we exhorted Titus} (\eis to parakalesai hˆmas Titon\). Use of \eis to\ and the infinitive for result with accusative of general reference (\hˆmas\). See Robertson, _Grammar_, p. 1003. {He had made a beginning before} (\proenˆrxato\). First aorist active indicative of the double compound verb \pro-en-archomai\, still found only here and verse 10|, to make a start before others. {Complete} (\epitelesei\) First aorist (effective) active subjunctive of \epitele“\, to finish, with perfective use of \epi\ in composition.

rwp@2Corinthians:9:4 @{If there come with me any of Macedonia and find you unprepared} (\ean elth“sin sun emoi Makedones kai heur“sin humas aparaskeuastous\). Condition of third class (undetermined, but stated as a lively possibility) with \ean\ and the second aorist active subjunctive (\elth“sin, heur“sin\), a bold and daring challenge. \Aparaskeuastos\ is a late and rare verbal adjective from \paraskeuaz“\ with \a\ privative, only here in the N.T. {Lest by any means we should be put to shame} (\mˆ p“s kataischunth“men hˆmeis\). Negative purpose with first aorist passive subjunctive of \kataischun“\ (see on ¯7:14|) in the literary plural. {That we say not, ye} (\hina mˆ leg“men humeis\). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. {Confidence} (\hupostasei\). This word, common from Aristotle on, comes from \huphistˆmi\, to place under. It always has the notion of substratum or foundation as here; strkjv@11:17; strkjv@Hebrews:1:3|. The papyri give numerous examples (Moulton and Milligan's _Vocabulary_) of the word for "property" in various aspects. Songs:in strkjv@Hebrews:11:1| "faith is the title-deed of things hoped for." In the LXX it represents fifteen different Hebrew words.

rwp@2Corinthians:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\pƒsan autarkeian\). Old word from \autarkˆs\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, pƒsan\, in everything, always, all sufficiency).

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:10:12 @{To number or compare ourselves} (\enkrinai ˆ sunkrinai\). Paronomasia here, play on the two words. \Enkrinai\ is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb \sunkrinai\ (first aorist active infinitive of \sunkrin“\, old verb, in N.T. only here and strkjv@1Corinthians:2:13|) originally meant to combine as in strkjv@1Corinthians:2:13| (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here. {Measuring themselves by themselves} (\en heautois heautous metrountes\). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. {Comparing themselves with themselves} (\sunkrinontes heautous heautois\). Associate instrumental case \heautois\ after \sunkrinontes\ (verb just explained). Paul is not keen to fall into the trap set for him. {Are without understanding} (\ou suniƒsin\). The regular form for present active indicative third plural of \suniˆmi\, to comprehend, to grasp. Some MSS. have the late form \suniousin\ (omega form \suni“\). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians:5:17; strkjv@1Timothy:1:7|). Cf. strkjv@Mark:8:17|.

rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomenˆs tˆs piste“s\). Genitive absolute of the present passive participle of \auxan“\, to grow. {We shall be magnified} (\megalunthˆnai\). First aorist passive infinitive of \megalun“\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz“\, to hope.

rwp@2Corinthians:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina hum“n\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.

rwp@2Corinthians:11:12 @{That I may cut off occasion} (\hina ekkops“ tˆn aphormˆn\). Purpose clause with \hina\ and first aorist active subjunctive of \ekkopt“\, old verb to cut out or off (Matthew:3:10; strkjv@5:30|). See strkjv@2Corinthians:5:12| for \aphormˆn\. {From them which desire an occasion} (\t“n thelont“n aphormˆn\). Ablative case after \ekkops“\. There are always some hunting for occasions to start something against preachers. {They may be found} (\heureth“sin\). First aorist passive subjunctive of \heurisk“\, to find with final conjunction \hina\.

rwp@2Corinthians:11:28 @{Besides those things that are without} (\ch“ris t“n parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\hˆ epistasis moi hˆ kath' hˆmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\hˆ merimna pas“n t“n ekklˆsi“n\). Objective genitive after \merimna\ (distractions in different directions, from \meriz“\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\mˆ p“s elth“n ouch hoious thel“ heur“ humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \mˆ p“s\ as the conjunction and with \ouch\ as the negative of the verb \heur“\ (second aorist active subjunctive of \heurisk“\), \mˆ\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag“ heureth“\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\mˆ p“s\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz“\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusi“seis\). From \phusio“\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.

rwp@2John:1:4 @{I rejoice} (\echarˆn\). Second aorist passive of \chair“\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurˆka\). Perfect active indicative of \heurisk“\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek t“n tekn“n\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en alˆtheiƒi\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban“\. This very idiom (\entolˆn lamban“\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

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:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher“\, old double compound, to bring in (\eispher“\), besides (\para\), here only in N.T. {All diligence} (\spoudˆn pƒsan\). Old word from \speud“\ to hasten (Luke:19:5f.|). This phrase (\pƒsan spoudˆn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin‚_). {In your faith} (\en tˆi pistei hum“n\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agapˆ\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorˆgˆsate\). First aorist active imperative of \epichorˆge“\, late and rare double compound verb (\epi\ and \chorˆge“\ strkjv@1Peter:4:11| from \chorˆgos\, chorus-leader, \choros\ and \hˆgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretˆn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gn“sin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\hum“n ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggel“n hamartˆsant“n\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan“\, "having sinned." {Cast them down to hell} (\tartar“sas\). First aorist active participle of \tartaro“\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\pared“ken\). First aorist active indicative of \paradid“mi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin tˆroumenous\). Present (linear action) passive participle of \tˆre“\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous tˆrein\ as in verse 9|. Note \krisis\ (act of judgment).

rwp@2Peter:3:3 @{Knowing this first} (\touto pr“ton gin“skontes\). Present active participle of \gin“sk“\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \gin“skontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschat“n t“n hˆmer“n\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kair“i eschat“i\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou t“n chron“n\ (upon the last of the times). John has usually \tˆi eschatˆi hˆmerƒi\ (on the last day, strkjv@6:39f.|). Here \eschat“n\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmonˆi empaiktai\). Note Peter's play on words again, both from \empaiz“\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaiktˆs\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).

rwp@2Peter:3:10 @{The day of the Lord} (\hˆmera kuriou\). Songs:Peter in strkjv@Acts:2:20| (from strkjv@Joel:3:4|) and Paul in strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:5:5|; and day of Christ in strkjv@Phillipians:2:16| and day of God in strkjv@2:12| and day of judgment already in strkjv@2:9; strkjv@3:7|. This great day will certainly come (\hˆxei\). Future active of \hˆk“\, old verb, to arrive, but in God's own time. {As a thief} (\h“s kleptˆs\). That is suddenly, without notice. This very metaphor Jesus had used (Luke:12:39; strkjv@Matthew:24:43|) and Paul after him (1Thessalonians:5:2|) and John will quote it also (Revelation:3:3; strkjv@16:15|). {In the which} (\en hˆi\). The day when the Lord comes. {Shall pass away} (\pareleusontai\). Future middle of \parerchomai\, old verb, to pass by. {With a great noise} (\roizˆdon\). Late and rare adverb (from \roize“, roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. {The elements} (\ta stoicheia\). Old word (from \stoichos\ a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews:5:12; strkjv@Galatians:4:3; strkjv@5:1; strkjv@Colossians:2:8|). {Shall be dissolved} (\luthˆsetai\). Future passive of \lu“\, to loosen, singular because \stoicheia\ is neuter plural. {With fervent heat} (\kausoumena\). Present passive participle of \kauso“\, late verb (from \kausos\, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for \kausomena\ (from \kai“\, to burn). {Shall be burned up} (\katakaˆsetai\). Repeated in verse 12|. Second future passive of the compound verb \katakai“\, to burn down (up), according to A L. But Aleph B K P read \heurethˆsetai\ (future passive of \heurisk“\, to find) "shall be found." There are various other readings here. The text seems corrupt.

rwp@2Peter:3:14 @{Wherefore} (\dio\). As in strkjv@1:10,12|. {Give diligence} (\spoudasate\). As in strkjv@1:10|. {That ye may be found} (\heurethˆnai\). First aorist passive infinitive (cf. \heurethˆsetai\ in verse 10|). For this use of \heurisk“\ about the end see strkjv@2Corinthians:5:3; strkjv@Phillipians:3:9; strkjv@1Peter:1:7|. {Without spot and blameless} (\aspiloi kai am“mˆtoi\). Predicate nominative after \heurethˆnai\. See strkjv@2:13| for position words \spiloi kai m“moi\ and strkjv@1Peter:1:19| for \am“mos\ (so strkjv@Jude:1:24|) \kai aspilos\ (so strkjv@James:1:27|). \Am“mˆtos\ (old verbal of \m“maomai\) only here in N.T. save some MSS. in strkjv@Phillipians:2:15|.

rwp@2Thessalonians:1:4 @{Songs:that} (\h“ste\). Another example of \h“ste\ and the infinitive (\enkauchƒsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hˆmas\). Accusative of general reference with the infinitive, but not merely \hˆmƒs\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois di“gmois hum“n\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \di“gmos\, old word from \di“k“\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \h“n\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper tˆs parousias tou Kuriou (hˆm“n) Iˆsou Christou\). For \er“t“men\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hˆm“n episunag“gˆs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

rwp@2Thessalonians:2:12 @{That they all might be judged} (\hina krith“sin pantes\). First aorist passive subjunctive of \krin“\, to sift, to judge, with \hina\. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

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:3:17 @{Of me Paul with mine own hand} (\tˆi emˆi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emˆi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\sˆmeion en pasˆi epistolˆi\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

rwp@2Timothy:1:17 @{When he was in Rome} (\genomenos en Romˆi\). Second aorist middle participle of \ginomai\ (coming to Rome, happening in Rome). {He sought me diligently and found me} (\spoudai“s ezˆtˆsen me kai heuren\). Effective aorists both of them (first of \zˆte“\, second of \heurisk“\). He did it at the risk of his own life apparently.

rwp@2Timothy:1:18 @{Grant to him to and mercy} (\d“iˆ aut“i heurein eleos\). Second aorist active optative in wish for the future again as in verse 16|. Find mercy from the Lord (Jesus) as he found me. {Thou knowest very well} (\beltion su gin“skeis\). Literally, "thou knowest better (than I)," for he did those things in Ephesus where thou art. Only N.T. example of \beltion\, in D text of strkjv@Acts:10:28|.

rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzˆsomen\, {we shall live with}, from \sunza“\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu“\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnˆsometha\, we shall deny, \arnˆsetai\, he will deny, \arnˆsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.

rwp@2Timothy:3:3 @{Slanderers} (\diaboloi\). See strkjv@1Timothy:3:11; strkjv@Titus:2:3|. {Without self-control} (\akrateis\). Old word (\a\ privative and \kratos\), here only in N.T. {Fierce} (\anˆmeroi\). Old word (\a\ privative and \hˆmeros\, tame), only here in N.T. {No lovers of good} (\aphilagathoi\). Found only here (\a\ privative and \philagathos\, for which see strkjv@Titus:1:8|). See also strkjv@Phillipians:4:8|. A papyrus describes Antoninus as \philagathos\ and has \aphilokagathia\.

rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu“\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareiseduˆsan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareisˆlthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmal“tizontes\). "Taking captive." Present active participle of \aichmal“tiz“\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gunˆ\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\ses“reumena hamartiais\). Perfect passive participle of \s“reu“\, old word from Aristotle down (from \s“ros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti tˆi ekklˆsiƒi\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph“\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philopr“teu“n aut“n\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philopr“tos\, fond of being first (Plutarch), and made like \philopone“\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hˆmƒs\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Acts:1:1 @_The Title_ is simply _Acts_ (\Praxeis\) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. _The Acts of the Apostles_ (\Praxeis apostol“n\) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. _The Acts of the Holy Apostles_ (\Praxeis t“n hagi“n apostol“n\) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, "_The Acts of the Apostles_," may be accepted as probably correct.

rwp@Acts:2:4 @{With other tongues} (\heterais gl“ssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kath“s to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

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:2:22 @{Hear these words} (\akousate tous logous toutous\). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God's work on this day in his words through Joel. {as ye yourselves know} (\kath“s autoi oidate\). Note \autoi\ for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.

rwp@Acts:2:29 @{I may say} (\exon eipein\). Supply \estin\ before \exon\, periphrastic present indicative of \exeimi\, to allow, permit. The Authorized Version has "Let me speak," supplying \esto\ present imperative. {Freely} (\meta parrˆsias\). Telling it all (\pan, rhˆsia\ from \eipon\, to speak), with fulness, with boldness. Luke is fond of the phrase (as in strkjv@4:13|). It is a new start for Simon Peter, full of boldness and courage. {The patriarch} (\tou patriarchou\). Transliteration of the word, from \patria\, family, and \arch“\, to rule, the founder of a family. Late word in LXX. Used of Abraham (Hebrews:7:4|), of the twelve sons of Jacob as founders of the several tribes (Acts:7:8|), and here of David as head of the family from whom the Messiah comes. {Was buried} (\etaphˆ\). Second aorist passive indicative of \thapt“\. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (_Ant_. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.

rwp@Acts:3:11 @The Codex Bezae adds "as Peter and John went out." {As he held} (\kratountos autou\). Genitive absolute of \krate“\, to hold fast, with accusative rather than genitive to get hold of (Acts:27:13|). Old and common verb from \kratos\ (strength, force). Perhaps out of gratitude and partly from fear (Luke:8:38|). {In the porch that is called Solomon's} (\epi tˆi stoƒi tˆi kaloumenˆi Solom“ntos\). The adjective Stoic (\stoikos\) is from this word \stoa\ (porch). It was on the east side of the court of the Gentiles (Josephus, _Ant_. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John:10:23|). {Greatly wondering} (\ekthamboi\). Wondering out of (\ek\) measure, already filled with wonder (\thambous\, verse 10|). Late adjective. Construction according to sense (plural, though \laos\ singular) as in strkjv@5:16; strkjv@6:7; strkjv@11:1|, etc.

rwp@Acts:5:28 @{We straitly charged} (\Paraggeliƒi parˆggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hˆmƒs\). Note repetition of \epi\. Second aorist active infinitive of \epag“\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthr“pou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

rwp@Acts:5:39 @{But if it is of God} (\ei de ek theou estin\). The second alternative is a condition of the first class, determined as fulfilled, \ei\ with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition _assumes_ that the thing is so without _affirming_ it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow" (\katalusai\) these men for they in that case must "overthrow" God, {lest haply ye be found} (\mˆ pote--hurethˆte\, negative purpose with first aorist passive subjunctive) {even to be fighting against God} (\kai theomachoi\, late adjective from \theos\ and \machomai\, in LXX and here only in the N.T.).

rwp@Acts:6:15 @{As if the face of an angel} (\h“sei pros“pon aggelou\). Even his enemies saw that, wicked as they were. See strkjv@Exodus:34:30| for the face of Moses when he came down from Sinai (2Corinthians:3:7|). Page quotes Tennyson: "God's glory smote him on the face." Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts:7:56|). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out.

rwp@Acts:7:11 @{Found no sustenance} (\ouch hˆuriskon chortasmata\). Imperfect active, kept on not finding. {Chortasmata} is from {chortaz“}, originally to feed with grass (\chortos\) or herbs. Old word, but only here in the N.T. and includes food for both men and animals. In strkjv@Genesis:24:25,32| it is fodder for the cattle, a first necessity for owners of herds of cattle.

rwp@Acts:7:35 @{This Moses} (\Touton ton M“usˆn\). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of \houtos\ here about Moses: verse 35| twice, 36,37,38,40|). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (\ˆrnˆsanto\) Moses as now you the Jews denied (\ˆrnˆsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastˆn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutr“tˆn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutr“tˆs\) is not found elsewhere, \lutron\ (ransom), \lutro“\, to ransom, and \lutr“sis\, ransoming or redemption, are found often. In strkjv@Acts:5:31| Christ is termed "Prince and Saviour." {With the hand} (\sun cheiri\). Songs:the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11|). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (\sun\) with the hand of the Angel of Jehovah.

rwp@Acts:8:9 @{Simon} (\Sim“n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proupˆrchen mageu“n\). An ancient idiom (periphrastic), the present active participle \mageu“n\ with the imperfect active verb from \prouparch“\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu“\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan“n). Present active participle of the verb \existan“\, later form of \existˆmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu“n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."

rwp@Acts:9:2 @{Asked} (\ˆitˆsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heurˆi\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\tˆs hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hop“s dedemenous agagˆi\). Final clause with \hop“s\ (less common than \hina\) and aorist (effective) subjunctive (\agagˆi\, reduplicated aorist of \ag“\, common verb) and perfect passive participle (\dedemenous\) of \de“\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo tˆs thlipse“s tˆs genomenˆs epi Stephan“i\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei mˆ monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:13:7 @{With the proconsul Sergius Paulus} (\sun t“i anthupat“i Sergi“i Paul“i\). Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs. {A man of understanding} (\andri sunet“i\). All the more amazing that he should be a victim of Barjesus. He had given up idolatry at any rate and was eager to hear Barnabas and Saul.

rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei“\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorˆsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hups“sen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

rwp@Acts:13:19 @{When he had destroyed} (\kathel“n\). Second aorist active participle of \kathaire“\, to tear down, old verb. {He gave them for an inheritance} (\kateklˆronomˆsen\). First aorist active indicative of the double compound verb \kata-klˆro-nome“\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklˆrodotˆsen\ from \kataklˆrodote“\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\h“s etesin tetrakosiois kai pentˆkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

rwp@Acts:13:25 @{As John was fulfilling his course} (\h“s eplˆrou I“anˆs ton dromon\). Imperfect active of \plˆro“\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe“} (\hupo, noe“\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg“\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|). Paul had a true grasp of the message of the Baptist. He uses the very form \l–sai\ (first aorist active infinitive of \lu“\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodˆma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

rwp@Acts:13:28 @{Though they found no cause of death} (\mˆdemian aitian thanatou heurontes\). Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew:26:65; strkjv@27:24; strkjv@Luke:23:22|). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts:28:18|). {That he should be slain} (\anairethˆnai auton\). First aorist passive infinitive, the accusative case, the direct object of \ˆitˆsanto\ (first aorist middle indicative, asked as a favour to themselves).

rwp@Acts:14:11 @{Lifted up their voice} (\epˆran tˆn ph“nˆn aut“n\). First aorist active of \epair“\. In their excitement they elevated their voices. {In the speech of Lycaonia} (\Lukaonisti\). Adverb from verb \lukaoniz“\, to use the language of Lycaonia found here alone, but formed regularly like \Ebraisti\ (John:5:2|), \Hellˆnisti\ (Acts:21:37|), \R“maisti\ (John:19:20|). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. {In the likeness of men} (\homoi“thentes anthr“pois\). First aorist passive participle of \homoi“\, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, _Meta_. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

rwp@Acts:14:24 @{When they had spoken the word in Perga} (\lalˆsantes en Pergˆi ton logon\). Now they stopped and preached in Perga which they had apparently not done before (see strkjv@13:13f.|). After leaving Antioch they passed on through Pisidia, as if Antioch was not strictly in Pisidia (see on strkjv@13:14|) and into Pamphylia. They crossed from Perga to Attaleia, the port of Perga, sixteen miles down the Cestus, and capital of Pamphylia, to find a ship for Antioch in Syria. It is now called Adala and for long was the chief harbour of the south coast of Asia Minor. We do not know why they did not revisit Cyprus, perhaps because no permanent Gentile churches were founded there.

rwp@Acts:15:18 @{From the beginning of the world} (\ap' ai“nos\). Or, "from of old." James adds these words, perhaps with a reminiscence of strkjv@Isaiah:45:21|. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom he will make his true "Israel" and so there is no occasion for surprise in the story of God's dealings with the Gentiles as told by Barnabas and Paul. God's eternal purpose of grace includes all who call upon his name in every land and people (Isaiah:2:1; strkjv@Micah:4:1|). This larger and richer purpose and plan of God was one of the mysteries which Paul will unfold in the future (Romans:16:25; strkjv@Ephesians:3:9|). James sees it clearly now. God is making it known (\poi“n tauta gn“sta\), if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly.

rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tˆn Phrugian kai Galatikˆn ch“ran\). This is probably the correct text with one article and apparently describes one "Region" or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in strkjv@14:6|). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5|; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in strkjv@18:23|, it is still possible for Paul in strkjv@Galatians:1:2| to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in strkjv@18:23| adds the term "of Galatia" (\Galatikˆn\) though not in strkjv@13:14| (Pisidian Antioch) nor in strkjv@14:6| (cities of Lycaonia). Does Luke mean to use "of Galatia" in the same ethnographic sense as "of Phrygia" or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23|). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle \k“luthentes\ ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of \k“lu“\, to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14). The only natural meaning of \k“luthentes\ is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia" because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia" is not in the direct line west toward Ephesus. What follows in verse 7| throws further light on the point.

rwp@Acts:16:26 @{Earthquake} (\seismos\). Old word from \sei“\, to shake. Luke regarded it as an answer to prayer as in strkjv@4:31|. He and Timothy were not in prison. {Songs:that the foundations of the prison house were shaken} (\h“ste saleuthˆnai ta themelia tou desm“tˆriou\). Regular construction of the first aorist passive infinitive and the accusative of general reference with \h“ste\ for actual result just like the indicative. This old word for prison house already in strkjv@Matthew:11:2; strkjv@Acts:5:21,23| which see. \Themelia\ is neuter plural of the adjective \themelios\, from \thema\ (thing laid down from \tithˆmi\). Songs:already in strkjv@Luke:6:48; strkjv@14:29|. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. {Were opened} (\ˆne“ichthˆsan\). First aorist passive indicative of \anoig“\ (or \-numi\) with triple augment (\ˆ, e, “\), while there is no augment in \anethˆ\ (first aorist passive indicative of \aniˆmi\, were loosed), old verb, but in the N.T. only here and strkjv@27:40; strkjv@Ephesians:6:9; strkjv@Hebrews:13:5|.

rwp@Acts:16:34 @{He brought them up} (\anagag“n\). Second aorist active participle of \anag“\. It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (Deuteronomy:Wette) or the rectangular basin (_impluvium_) in the court for receiving the rain or even in a swimming pool or bath (\kolumbˆthra\) found within the walls of the prison (Kuinoel). Meyer: "Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act." {Set meat} (\parethˆken trapezan\). Set a "table" before them with food on it. They had probably had no food for a day. {With all his house} (\panoikei\). Adverb, once in Plato, though usually \panoikiƒi\. In LXX, but here alone in the N.T. It is in an amphibolous position and can be taken either with "rejoiced" (\ˆgalliasato\) or "having believed" (\pepisteuk“s\, perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here "precipitate" as in the baptism of the eunuch. But why delay?

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

rwp@Acts:17:6 @{When they found them not} (\mˆ heurontes\). Usual negative \mˆ\ with the participle in the _Koin‚_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche“\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bo“ntes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tˆn oikoumenˆn anastat“santes\). The use of \oikoumenˆn\ (supply \gen\ or \ch“ran\, the inhabited earth, present passive participle of \oike“\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato“\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato“\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin‚_. It is a vigorous and graphic term.

rwp@Acts:17:7 @{Whom Jason hath received} (\hous hupodedektai Ias“n\). Present perfect middle indicative of \hupodechomai\, to entertain, old verb, but in N.T. only in strkjv@Luke:10:38; strkjv@19:6; strkjv@Acts:17:7; strkjv@James:2:25|. This is Jason's crime and he is the prisoner before the politarchs. {These all} (\houtoi pantes\). Jason, the "brethren" of verse 6|, Paul and Silas, and all Christians everywhere. {Contrary} (\apenanti\). Late compound preposition (\apo, en, anti\) found in Polybius, LXX, here only in the N.T. {The decrees of Caesar} (\t“n dogmat“n Kaisaros\). This was a charge of treason and was a sure way to get a conviction. Probably the Julian _Leges Majestatis_ are in mind rather than the definite decree of Claudius about the Jews (Acts:18:2|). {Saying that there is another king, one Jesus} (\Basilea heteron legontes einai Iˆsoun\). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after \legontes\. \Basilea heteron\ comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark:12:14|). The Sanhedrin made it anyhow against Jesus to Pilate (Luke:23:2|) and Pilate had to notice it. "Although the emperors never ventured to assume the title _rex_ at Rome, in the Eastern provinces they were regularly termed _basileus_" (Page). The Jews here, as before Pilate (John:19:15|), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians:4:13-5:4; strkjv@2Thessalonians:2|). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

rwp@Acts:17:9 @{When they had taken security} (\labontes to hikanon\). A Greek idiom=Latin _satis accipere_, to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In strkjv@1Thessalonians:2:17f|. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom \lambanein to hikanon\ now is found in two inscriptions of the second century A.D. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 A.D. 22 the corresponding phrase \dounai heikanon\ ("to give security") appears. {They let them go} (\apelusan autous\). The charge was serious but the proof slim so that the politarchs were glad to be rid of the case.

rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athˆnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\par“xuneto\). Imperfect passive of \paroxun“\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\the“rountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \the“rounti\ agreeing with \en aut“i\). {The city full of idols} (\kateid“lon ousan tˆn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateid“lon\ (perfective use of \kata\ and \eid“lon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \holˆ bomos, holˆ thuma theois kai anathˆma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai t“n Epikouri“n kai St“ik“n philosoph“n suneballon aut“i\). Imperfect active of \sunball“\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gn“thi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg“\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zen“n daimoni“n dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei S“kratˆs, kaina daimonia eispher“n\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Iˆsoun kai tˆn anastasin euˆggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz“\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

rwp@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poiˆsas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en aut“i\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gˆs huparch“n kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoiˆtois naois katoikei\). The old adjective \cheiropoiˆtos\ (\cheir, poie“\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@Acts:18:2 @{Aquila} (\Akulan\). Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (2:9|). Aquila who made the famous A.D. translation of the O.T. was also from Pontus. Paul "found" (\heur“n\, second aorist active participle of \heurisk“\) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met. {Lately come from Italy} (\prosphat“s elˆluthota apo tˆs Italias\). Second perfect participle of \erchomai\. _Koin‚_ adverb, here only in the N.T., from adjective \prosphatos\ (\pro, spha“\ or \sphaz“\, to kill), lately slaughtered and so fresh or recent (Hebrews:10:20|). {With his wife Priscilla} (\kai Priskillan gunaika autou\). Diminutive of \Priska\ (Romans:16:3; strkjv@1Corinthians:16:19|). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in verses 18,26; strkjv@Romans:16:3; strkjv@2Timothy:4:9|. {Because Claudius had commanded} (\dia to diatetachenai Klaudion\). Perfect active articular infinitive of \diatass“\, old verb to dispose, arrange, here with accusative of general reference. \Dia\ here is causal sense, "because of the having ordered as to Claudius." This was about A.D. 49, done, Suetonius says (_Claudius_ C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus" (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.

rwp@Acts:18:12 @{When Gallio was proconsul of Achaia} (\Galli“nos de anthupatou ontos tˆs Achaias\). Genitive absolute of present participle \ontos\. Brother of Seneca the Stoic (Nero's tutor) and uncle of Lucan the author of the \Pharsalia\. His original name was M. Annaeus Novatus till he was adopted by Gallio the rhetorician. The family was Spanish. Gallio was a man of culture and refinement and may have been chosen proconsul of Achaia for this reason. Statius calls him "_dulcis Gallio_." Seneca says of him: _Nemo enim mortalium uni tam dulcis quam hic omnibus_ (No one of mortals is so pleasant to one person as he is to all). Luke alone among writers says that he was proconsul, but Seneca speaks of his being in Achaia where he caught fever, a corroboration of Luke. But now a whitish grey limestone inscription from the Hagios Elias quarries near Delphi (a letter of Claudius to Delphi) has been found which definitely names Gallio as proconsul of Achaia (\authupatos tˆs Achaias\). The province of Achaia after various shifts (first senatorial, then imperial) back and forth with Macedonia, in A.D. 44 Claudius gave back to the Senate with proconsul as the title of the governor. It is amazing how Luke is confirmed whenever a new discovery is made. The discovery of this inscription has thrown light also on the date of Paul's work in Corinth as it says that Gallio came in the 26th acclamation of Claudius as Emperor in A.D. 51, that would definitely fix the time of Paul in Corinth as A.D. 50 and 51 (or 51 and 52). Deissmann has a full and able discussion of the whole matter in Appendix I to his _St. Paul_. {Rose up} (\katepestˆsan\). Second aorist active of \kat-eph-istˆmi\, intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand (\estˆsan\) against (\kata\, down on, \epi\, upon), they made a dash or rush at Paul as if they would stand it no longer. {Before the judgment seat} (\epi to bˆma\). See on ¯12:21|. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (\sunepestˆ\, strkjv@16:22|). The new proconsul was a good chance also (25:2|). Songs:for the second time Paul faces a Roman proconsul (Sergius Paulus, strkjv@13:7|) though under very different circumstances.

rwp@Acts:18:24 @{Apollos} (\Apoll“s\). Genitive \-“\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anˆr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos “n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:18:28 @{Powerfully} (\euton“s\). Adverb from \eutonos\ (\eu\, well, \tein“\, to stretch), well-strung, at full stretch. {Confuted} (\diakatˆlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch“\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dˆmosiƒi\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia t“n graph“n\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Iˆsoun\). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.

rwp@Acts:19:1 @{While Apollos was at Corinth} (\en t“i ton Apoll“ einai en Korinth“i\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta an“terika merˆ\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\an“terika\) is a late form for \an“tera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\merˆ\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathˆtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathˆtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

rwp@Acts:19:24 @{Demetrius, a silversmith} (\Dˆmˆtrios argurokopos\). The name is common enough and may or may not be the man mentioned in strkjv@3John:1:12| who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called \neopoios Artemidos\ a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word \neopoios\ and translated it into \argurokopos\, a beater (\kopt“\, to beat) of silver (\arguros\, silver), "which made silver shrines of Artemis" (\poi“n naous\ (\argurous\) \Artemidos\). It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was \neopoios\ with the Demetrius \argurokopos\ who made little silver temples of Artemis, though B does not have the word \argurous\. The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, _Paul the Traveller_, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century B.C., was burnt by Herostratus Oct. 13 B.C. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. {Brought no little business} (\pareicheto ouk oligˆn ergasian\). Imperfect middle, continued to bring (furnish, provide). The middle accents the part that Demetrius played as the leader of the guild of silversmiths, work for himself and for them. {Unto the craftsmen} (\tais technitais\). The artisans from \technˆ\ (craft, art). Trade guilds were common in the ancient world. Demetrius had probably organized this guild and provided the capital for the enterprise.

rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin‚_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\tˆs megalˆs theas Artemidos\). She was generally known as the Great (\hˆ Megalˆ\). An inscription found at Ephesus calls her "the greatest god" (\hˆ megistˆ theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\ne“koroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthˆnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai tˆs megaleiotˆtos autˆs\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire“\, to take down, to depose, to deprive of. The word \megaleiotˆs\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \holˆ (hˆ) Asia kai (hˆ) oikoumenˆ\. See strkjv@11:28| for same use of \oikoumenˆ\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!

rwp@Acts:19:37 @{Neither robbers of temples} (\oute hierosulous\). Common word in Greek writers from \hieron\, temple, and \sula“\, to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans:2:22|), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. {Nor blasphemers of our goddess} (\oute blasphˆmountas tˆn theon hˆm“n\). Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians:4:5|) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities.

rwp@Acts:21:2 @{Having found a ship} (\heurontes ploion\). Paul had used a small coasting vessel (probably hired) that anchored each night at Cos, Rhodes, Patara. He was still some four hundred miles from Jerusalem. But at Patara Paul caught a large vessel (a merchantman) that could sail across the open sea. {Crossing over unto Phoenicia} (\diaper“n eis Phoinikˆn\). Neuter singular accusative (agreeing with \ploion\) present active participle of \diapera“\, old verb to go between (\dia\) and so across to Tyre. {We went aboard} (\epibantes\). Second aorist active participle of \epibain“\.

rwp@Acts:21:4 @{Having found} (\aneurontes\). Second aorist active participle of \aneurisk“\, to seek for, to find by searching (\ana\). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Acts:11:19|) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (15:3|). As at Troas and Miletus, so here Paul's indefatigible energy shows itself with characteristic zeal. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (20:23|). {That he should not set foot in Jerusalem} (\mˆ epibainein eis Ierosoluma\). Indirect command with \mˆ\ and the present active infinitive, not to keep on going to Jerusalem (Robertson, _Grammar_, p. 1046). In spite of this warning Paul felt it his duty as before (20:22|) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu“\, old verb to accomplish (\anu“\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katˆntˆsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hˆmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

rwp@Acts:21:8 @{On the morrow} (\tˆi epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euˆggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptiz“n\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptistˆs\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' aut“i\). Constative aorist active indicative. \Par aut“i\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:21:28 @{Help} (\boˆtheite\). Present active imperative of \boˆthe“\, to run (\the“\) at a cry (\boˆ\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachˆi\). Alliterative. \Pantachˆi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellˆnas eisˆgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didask“n\) is his dreadful deed: he actually brought (\eisˆgagen\, second aorist active indicative of \eisag“\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoin“ken ton hagion topon touton\). Present perfect active of \koino“\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

rwp@Acts:21:37 @{May I say something unto thee?} (\Ei exestin moi eipein ti pros se?\). On this use of \ei\ in a direct question see on ¯1:6|. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement. {Dost thou know Greek?} (\Hellˆnisti gin“skeis?\). Old Greek adverb in \-i\ from \Hellˆniz“\, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and strkjv@John:19:20|. {Art thou not then the Egyptian?} (\Ouk ara su ei ho Aiguptios?\). Expects the answer _Yes_ and \ara\ argues the matter (therefore). The well-known (\ho\) Egyptian who had given the Romans so much trouble. {Stirred up to sedition} (\anastat“sas\). First aorist active participle of \anastato“\, a late verb from \anastatos\, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and strkjv@Acts:17:6| (which see); strkjv@21:38; strkjv@Galatians:5:12|, but now found in several papyri examples with precisely this sense to upset. {Of the Assassins} (\t“n sikari“n\). Latin word _sicarius_, one who carried a short sword \sica\ under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

rwp@Acts:23:14 @{Came to the chief priests and the elders} (\proselthontes tois archiereusin kai tois presbuterois\). The Sanhedrin, just as Judas did (Luke:22:4|). {With a great curse} (\anathemati\). This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the LXX, the very idiom and words of strkjv@Deuteronomy:13:15; strkjv@20:17|, an example of translation Greek, though found in other languages (Robertson, _Grammar_, p. 531). See on ¯Luke:21:5| for the distinction between \anathema\ and \anathˆma\. Jesus had foretold: "Whoso killeth you will think that he doeth God service" (John:16:2|).

rwp@Acts:23:31 @{As it was commanded them} (\kata to diatetagmenon autois\). "According to that which was commanded them," perfect passive articular participle of \diatass“\. {By night} (\dia nuktos\). Through the night, travelling by night forty miles from Jerusalem to Antipatris which was founded by Herod the Great and was on the road from Jerusalem to Caesarea, a hard night's ride.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Acts:24:11 @{Seeing that thou canst take knowledge} (\dunamenou sou epign“nai\). Genitive absolute again. The same word and form (\epign“nai\) used by Tertullus, if in Greek, in verse 8| to Felix. Paul takes it up and repeats it. {Not more than twelve days} (\ou pleious hˆmerai d“deka\). Here \ˆ\ (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the _Koin‚_ (Robertson, _Grammar_, p. 666). {Since} (\aph' hˆs\). Supply \hˆmeras\, "from which day." {To worship} (\proskunˆs“n\). One of the few examples of the future participle of purpose so common in the old Attic.

rwp@Acts:24:18 @{Amidst which} (\en hail\). That is, "in which offerings" (in presenting which offerings, strkjv@21:27|). {They found me} (my accusers here present, \heuron me\), {purified in the temple} (\hˆgnismenon en t“i hier“i\). Perfect passive participle of \hagniz“\ (same verb in strkjv@21:24,26|) state of completion of the Jewish sacrifices which had gone on for seven days (21:27|), the very opposite of the charges made. {With no crowd} (\ou meta ochlou\). "Not with a crowd" till the Asiatic Jews gathered one (21:27|). {Nor yet with tumult} (\oude meta thorubou\). They made the tumult (27:30|), not Paul. Till they made the stir, all was quiet.

rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebˆkotes\). Perfect active participle of \katabain“\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestˆsan auton\). Second aorist (ingressive) active (intransitive) of \periistˆmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aiti“mata\). This word \aiti“ma\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu“\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).

rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai tˆs Bernikˆs\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernikˆs\ being added as an afterthought. {With great pomp} (\meta pollˆs phantasias\). \Phantasia\ is a _Koin‚_ word (Polybius, Diodorus, etc.) from the old verb \phantaz“\ (Hebrews:12:21|) and it from \phain“\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz“\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatˆrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin‚_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochˆn\). The use of \kat' exochˆn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exochˆ\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phˆstou\). Genitive absolute again, "Festus having commanded."

rwp@Acts:25:25 @{But I found} (\eg“ de katelabomˆn\). Second aorist middle of \katalamban“\, to lay hold of, to grasp, to comprehend as in strkjv@4:13; strkjv@10:34|. {That he had committed nothing worthy of death} (\mˆden axion auton thanatou peprachenai\). Perfect active infinitive of \prass“\ in indirect assertion with negative \mˆ\ and accusative \auton\ of general reference, the usual idiom. Verse 25| repeats the statement in verse 21|, perhaps for the benefit of the assembled dignitaries.

rwp@Acts:26:4 @{My manner of life} (\tˆn men oun bi“sin mou\). With \men oun\ Paul passes from the _captatio benevolentiae_ (verses 1,2|) "to the _narratio_ or statement of his case" (Page). \Bi“sis\ is from \bio“\ (1Peter:4:2|) and that from \bios\ (course of life). This is the only instance of \bi“sis\ yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's _Cities and Bishoprics of Phrygia_, Vol II, p. 650. {Know} (\isƒsi\). Literary form instead of the vernacular _Koin‚_ \oidasin\. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.

rwp@Acts:26:7 @{Our twelve tribes} (\to d“dekaphulon hˆm“n\). A word found only here in N.T. and in Christian and Jewish writings, though \d“dekamˆnon\ (twelve month) is common in the papyri and \dekaphulos\ (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like strkjv@James:1:1| (\tais d“deka phulais\, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page). {Earnestly} (\en ekteneiƒi\). A late word from \ektein“\, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke:2:25-28|) as instances of Jews looking for the coming of the Messiah. Note the accusative of \nukta kai hˆmeran\ as in strkjv@20:31|. {Hope to attain} (\elpizei katantˆsai\). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. {I am accused by Jews} (\egkaloumai hupo Ioudai“n\). The very word used in strkjv@23:28| (\enekaloun\) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.

rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei“\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tˆn para t“n archiere“n exousian lab“n\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumen“n te aut“n\). Genitive absolute with present passive participle of \anaire“\. {I gave my vote against them} (\katˆnegka psˆphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsˆphiz“\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsˆphiz“\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.

rwp@Acts:27:7 @{When we had sailed slowly} (\braduploountes\). Present active participle of \braduploe“\ (\bradus\, slow, \plous\, voyage). Literally, "sailing slowly," not "having or had sailed slowly." Only here and in Artemidorus (sec. cent. A.D.). It may mean "tacking" before the wind. Polybius uses \tachuploe“\, to sail swiftly. {Many days} (\en hikanais hˆmerais\). See on ¯Luke:7:6| for \hikanos\. Literally, "in considerable days." {With difficulty} (\molis\). Used in old Greek, like \mogis\ (Luke:9:39|) from \molos\, toil (see strkjv@Acts:14:18|). {Over against Cnidus} (\kata tˆn Knidon\). "Down along Cnidus." A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. {The wind not further suffering us} (\mˆ prose“ntos hˆmƒs tou anemou\). Genitive absolute with present active participle of \prosea“\, one of the few words still "not found elsewhere" (Thayer). Regular negative \mˆ\ with participles. They could not go on west as they had been doing since leaving Myra. {We sailed under the lee of Crete} (\hupepleusamen tˆn Krˆtˆn\). See under verse ¯4|. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. {Over against Salmone} (\kata Salm“nˆn\). Off Cape Salmone, a promontory on the east of the island.

rwp@Acts:27:12 @{Because the haven was not commodious to winter in} (\aneuthetou tou limenos huparchontos pros paracheimasian\). Genitive absolute again present tense of \huparch“\: "The harbour being unfit (\aneuthetou\, this compound not yet found elsewhere, simplex in strkjv@Luke:9:62; strkjv@14:35; strkjv@Hebrews:6:7|) for wintering" (\paracheimasia\, only here in N.T., but in Polybius and Diodorus, in an inscription A.D. 48, from \paracheimaz“\). {The more part advised} (\hoi pleiones ethento boulˆn\). Second aorist middle indicative of \tithˆmi\, ancient idiom with \boulˆn\, to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. {If by any means they could reach Phoenix and winter there} (\ei p“s dunainto katantˆsantes eis Phoinika paracheimasai\). The optative \dunainto\ (present middle of \dunamai\) here with \ei\ is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, _Grammar_, p. 1021). "We vote for going on the chance that we may be able" (Page). Phoenix is the town of palms (John:12:13|), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke's description better. The verb \paracheimaz“\, to winter, is from \para\ and \cheim“n\ (see also strkjv@28:11|). Used in several _Koin‚_ writers. {Looking northeast and southeast} (\bleponta kata liba kai kata ch“ron\). There are two ways of interpreting this language. \Lips\ means the southwest wind and \ch“ros\ the northwest wind. But what is the effect of \kata\ with these words? Does it mean "facing" the wind? If so, we must read "looking southwest and northwest." But \kata\ can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate "looking northeast and southeast." This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument.

rwp@Acts:27:14 @{After no long time} (\met' ou polu\). Litotes again. {Beat down from it} (\ebalen kat' autˆs\). Second aorist active indicative of \ball“\, to throw. Here "dashed" (intransitive). \Autˆs\ is in the ablative, not genitive case, beat "down from it" (Crete), not "against it or on it." (Robertson, _Grammar_, p. 606). \Autˆs\ cannot refer to \ploion\ (boat) which is neuter. Songs:the ablative case with \kata\ as in strkjv@Mark:5:13|, Homer also. The Cretan mountains are over 7,000 feet high. {A tempestuous wind which is called Euraquilo} (\anemos tuph“nikos ho kaloumenos Eurakul“n\). \Tuph“n=Tuph“s\ was used for the typhoon, a violent whirlwind (\turbo\) or squall. This word gives the character of the wind. The \Eurakul“n\ (reading of Aleph A B against the Textus Receptus \Euroklud“n\) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek \euros\ (east wind) and the Latin \aquilo\ (northeast). It is made like \euronotos\ (southeast). The Vulgate has _euroaquilo_. It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind.

rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech“\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nˆsion\ is diminutive of \nˆsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai tˆs skaphˆs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt“\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hˆn ƒrantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\boˆtheiais echr“nto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoz“nnuntes to ploion\). Present active participle of \hupoz“nnumi\. Old verb, here only in N.T. Probably cables (\hupoz“mata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\mˆ eis tˆn Surtin ekpes“sin\). Final clause after verb of fearing (\phoboumenoi\) with \mˆ\ and the second aorist active subjunctive of \ekpipt“\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur“\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala“\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\hout“s epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \hout“s\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.

rwp@Acts:27:39 @{They knew not} (\ouk epegin“skon\). Imperfect active of \epigin“sk“\, to recognize. Probably conative, tried to recognize and could not (Conybeare and Howson). The island was well-known (28:1|, \epegn“men\), but St. Paul's Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta). {They perceived} (\katenooun\). Imperfect active of \katanoe“\, gradually perceived after some effort as in strkjv@11:16|. This beach seemed their only hope. {They took counsel} (\ebouleuonto\). Imperfect middle showing the process of deliberation and doubt. The bay "having a beach" (\echonta aigialon\) is a phrase found in Xenophon's _Anabasis_ VI. 4, 4. {Whether they could drive} (\ei dunainto eks“sai\). This use of the optative with \ei\ in questions of this sort (implied indirect) is a neat Greek idiom (Robertson, _Grammar_, p. 1021). B C Bohairic read \eks“sai\ (first aorist active infinitive of \eks“z“\), to save out (so Westcott and Hort), instead of \ex“sai\ (from \ex“the“\, to push out, as Textus Receptus).

rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hˆmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai hout“s eis tˆn Romˆn ˆlthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).

rwp@Colossians:1:15 @{The image} (\eik“n\). In predicate and no article. On \eik“n\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora“\) in strkjv@Romans:1:20|. {The first born} (\pr“totokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pƒsˆs ktise“s\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \pr“tos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eik“n\ we find \pr“totokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eik“n\ (Image) and to the universe as \pr“totokos\ (First-born).

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

rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete tˆi pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemeli“menoi\). Perfect passive participle of \themelio“\, old verb from \themelios\ (adjective, from \thema\ from \tithˆmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\mˆ metakinoumenoi\). Present passive participle (with negative \mˆ\) of \metakine“\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo tˆs elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou ˆkousate\). Genitive case of relative either by attraction or after \ˆkousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kˆruchthentos\). First aorist passive participle of \kˆruss“\, to herald, to proclaim. {In all creation} (\en pasˆi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz“\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonˆsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.

rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep“\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\mˆ tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulag“g“n\). Articular present active participle of \sulag“ge“\, late and rare (found here first) verb (from \sulˆ\, booty, and \ag“\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia tˆs philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseud“numos gn“sis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kenˆs apatˆs\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradid“mi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunez“opoiˆsen\ (did he quicken) and repeated (second \humƒs\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois parapt“masin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \parapt“masin\ (from \parapipt“\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai tˆi akroboustiƒi tˆs sarkos hum“n\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunez“opoiˆsen sun aut“i\). First aorist active indicative of the double compound verb \sunz“opoie“\, to make alive (\z“os, poie“\) with (\sun\, repeated also with \aut“i\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun aut“i\ here referring to Christ. This can be true even if Christ be the subject of \ˆrken\ in verse 14|. {Having forgiven us} (\charisamenos hˆmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.

rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrˆskiƒi\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosunˆi\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidiƒi s“matos\). Old word (Plato) from \apheidˆs\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timˆi tini\). \Timˆ\ usually means honour or price. {Against the indulgence of the flesh} (\pros plˆsmonˆn tˆs sarkos\). These words are sharply debated along with \timˆ\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plˆsmonˆ\ is an old word from \pimplˆmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun“\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthr“pon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthr“pon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino“\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz“\ already existed (Hebrews:6:6|). Paul also uses \anakain“sis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epign“sin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Hellˆn\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritomˆ\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuthˆs\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de“\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pƒn\ would be. {And in all} (\kai en pƒsin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Colossians:4:2 @{Continue steadfastly} (\proskartereite\). See strkjv@Mark:3:9; strkjv@Acts:2:42,46| for this interesting word from \pros\ and \karteros\ (strong), common in the _Koin‚_. {Watching} (\grˆgorountes\). Present active participle of \grˆgore“\, late present made on perfect active stem \egrˆgora\ with loss of \e-\, found first in Aristotle.

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmal“tos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstrati“tes\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnabƒ\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthˆi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

rwp@Info_Ephesians @ THE CHARACTER OF THE EPISTLE The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters strkjv@Ephesians:1-3| of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

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:1:12 @{To the end that we should be} (\eis to einai hˆmƒs\). Final clause with \eis\ to and the infinitive \einai\ (see the mere infinitive \einai\ in verse 4|) and the accusative of general reference. {Who had before hoped in Christ} (\tous proˆlpikotas en t“i Christ“i\). Articular perfect active participle of \proelpiz“\, late and rare compound (here only in N.T.) and the reference of \pro\ not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.

rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton ai“na tou kosmou toutou\). Curious combinations of \ai“n\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta tˆs exousias tou aeros\). \Aˆr\ was used by the ancients for the lower and denser atmosphere and \aithˆr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho arch“n tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois tˆs apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephalˆn g“nias\. "The \akrog“niaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Ephesians:3:6 @{To wit}. Not in the Greek. But the infinitive (\einai\) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. \Ta ethnˆ\ is in the accusative of general reference. Paul is fond of compounds with \sun\ and here uses three of them. {Fellow-heirs} (\sunklˆronoma\). Late and rare (Philo, inscriptions and papyri). See also strkjv@Romans:8:17|. {Fellow-members of the body} (\suns“ma\). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to \sundoulos\ in strkjv@Colossians:1:7| (\s“ma\ in sense of \doulos\). {Fellow-partakers} (\sunmetocha\). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.

rwp@Ephesians:4:11 @{And he gave} (\kai autos ed“ken\). First aorist active indicative of \did“mi\. In strkjv@1Corinthians:12:28| Paul uses \etheto\ (more common verb, appointed), but here repeats \ed“ken\ from the quotation in verse 8|. There are four groups (\tous men\, \tous de\ three times, as the direct object of \ed“ken\). The titles are in the predicate accusative (\apostolous, prophˆtas, poimenas kai didaskalous\). Each of these words occurs in strkjv@1Corinthians:12:28| (which see for discussion) except \poimenas\ (shepherds). This word \poimˆn\ is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John:10:11|) and called himself the Good Shepherd. In strkjv@Hebrews:13:20| Christ is the Great Shepherd (cf. strkjv@1Peter:2:25|). Only here are preachers termed shepherds (Latin _pastores_) in the N.T. But the verb \poimain“\, to shepherd, is employed by Jesus to Peter (John:21:16|), by Peter to other ministers (1Peter:5:2|), by Paul to the elders (bishops) of Ephesus (Acts:20:28|). Here Paul groups "shepherds and teachers" together. All these gifts can be found in one man, though not always. Some have only one.

rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hˆmin hˆ palˆ\). "To us the wrestling is not." \Palˆ\ is an old word from \pall“\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech“\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho arch“n tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ai“nos toutou\). The word \kosmokrat“r\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika tˆs ponˆrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponˆria\ (from \ponˆros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).

rwp@Info_Epistles-Pastorial @ The external evidence for the Pauline authorship is strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian, Theophilus, the Muratorian Canon). "Traces of their circulation in the church before Marcion's time are clearer than those which can be found for Romans and II Corinthians" (Zahn, _Introduction to the N.T._, tr. II, p. 85). Marcion and Tatian rejected them because of the condemnation of asceticism by Paul.

rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.

rwp@Galatians:2:4 @{But because of the false brethren privately brought in} (\dia de tous pareisaktous pseudadelphous\). Late verbal adjective \pareisaktos\ from the double compound verb \pareisag“\, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in strkjv@2Corinthians:11:13| of the Judaizers in Corinth. {Who came in privily} (\hoitines pareisˆlthon\). Repetition of the charge of their slipping in unwanted (\pareiserchomai\, late double compound, in Plutarch, in N.T. only here and strkjv@Romans:5:20|). {To spy out} (\kataskopˆsai\). First aorist active infinitive of \kataskope“\, old Greek verb from \kataskopos\, a spy, to reconnoitre, to make a treacherous investigation. {That they might bring us into bondage} (\hina hˆmas katadoul“sousin\). Future active indicative of this old compound, to enslave completely (\kata-\) as in strkjv@2Corinthians:11:20|. Nowhere else in N.T. This was their purpose (\hina\ and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

rwp@Galatians:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode“\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tˆn alˆtheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon t“i Kˆphƒi emprosthen pant“n\). {Being a Jew} (\Ioudaios huparch“n\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethnik“s\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaik“s\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Iouda‹zein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.

rwp@Galatians:2:17 @{We ourselves were found sinners} (\heurethˆmen kai autoi hamart“loi\). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners. {A minister of sin} (\hamartias diakonos\). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin. {God forbid} (\mˆ genoito\). Literally, "May it not happen." Wish about the future (\mˆ\ and the optative).

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain“\, old word kin to \phask“\ (\bask“\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph“\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph“\ was sometimes used in the sense of painting, but no example of \prograph“\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaur“menos\ is perfect passive participle of \stauro“\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

rwp@Galatians:3:15 @{After the manner of men} (\kata anthr“pon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\hom“s anthr“pou kekur“menˆn diathˆkˆn\). Literally, "Yet a man's covenant ratified." On \Diathˆkˆ\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro“\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatagˆ, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).

rwp@Galatians:4:24 @{Which things contain an allegory} (\hatina estin allˆgoroumena\). Literally, "Which things are allegorized" (periphrastic present passive indicative of \allˆgore“\). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used \ainittomai\ to speak in riddles. It is compounded of \allo\, another, and \agoreu“\, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses \tupik“s\ in strkjv@1Corinthians:10:11| of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's _Pilgrim's Progress_, the Prodigal Son in strkjv@Luke:15|, the Good Shepherd in strkjv@John:10|. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it. {For these are} (\hautai gar eisin\). Allegorically interpreted, he means. {From Mount Sinai} (\apo orous Sinƒ\). Spoken from Mount Sinai. {Bearing} (\genn“sa\). Present active participle of \genna“\, to beget of the male (Matthew:1:1-16|), more rarely as here to bear of the female (Luke:1:13,57|). {Which is Hagar} (\hˆtis estin Hagar\). Allegorically interpreted.

rwp@Galatians:6:12 @{To make a fair show} (\eupros“pˆsai\). First aorist active infinitive of \eupros“pe“\, late verb from \eupros“pos\, fair of face (\eu, pros“pon\). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers. {They compel} (\anagkazousin\). Conative present active indicative, "they try to compel." {For the cross of Christ} (\t“i staur“i tou Christou\). Instrumental case (causal use, Robertson, _Grammar_, p. 532). Cf. strkjv@2Corinthians:2:13|. "For professing the cross of Christ" (Lightfoot).

rwp@Info_Hebrews @ THE PURPOSE The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary \aeons\ (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God's Son and man's Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it "a profound homily."

rwp@Hebrews:1:3 @{Being} (\“n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \ˆn\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparch“n\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma tˆs doxˆs\). The word \apaugasma\, late substantive from \apaugaz“\, to emit brightness (\augˆ, augaz“\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old word from \charass“\, to cut, to scratch, to mark. It first was the agent (note ending \=tˆr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktˆr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morphˆ theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\pher“n te\). Present active participle of \pher“\ closely connected with \“n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\t“i rˆmati tˆs duname“s autou\). Instrumental case of \rˆma\ (word). See strkjv@11:3| for \rˆmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poiˆsamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz“\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\tˆs megalosunˆs en hupsˆlois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupsˆlois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:10 @{Lord} (\Kurie\). In the LXX, not in the Hebrew. Quotation (the sixth) from strkjv@Psalms:102:26-28| through verses 10-12|. Note emphatic position of \su\ here at the beginning as in verses 11-12| (\su de\). This Messianic Psalm pictures the Son in his Creative work and in his final triumph. {Hast laid the foundation} (\ethemeli“sas\). First aorist active of \themelio“\, old verb from \themelios\ (foundation) for which see strkjv@Colossians:1:23|.

rwp@Hebrews:1:14 @{Ministering spirits} (\leitourgika pneumata\). Thayer says that \leitourgikos\ was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from \leitourgia\ (Luke:1:23; strkjv@Hebrews:8:6; strkjv@9:21|). {Sent forth} (\apostellomena\). Present passive participle of \apostell“\, sent forth repeatedly, from time to time as occasion requires. {For the sake of} (\dia\). With the accusative, the usual causal meaning of \dia\. {That shall inherit} (\tous mellontas klˆronomein\). "That are going to inherit," common idiom of \mell“\ (present active participle) with the infinitive (present active here), "destined to inherit" (Matthew:11:14|). {Salvation} (\s“tˆrian\). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see strkjv@6:12; strkjv@12:17|. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan., 1903, p. 223).

rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxˆs para M“usˆn ˆxi“tai\). Perfect passive indicative of \axio“\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxˆs\ in genitive case after \ˆxi“tai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz“\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.

rwp@Hebrews:3:4 @{Is God} (\theos\). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.

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:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep“\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\mˆ pote estai\). Negative purpose with \mˆ pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \mˆ tis estai\ as in strkjv@Hebrews:12:25|; \mˆ\ occurs with the aorist subjunctive, and \mˆ pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini hum“n\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponˆra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en t“i apostˆnai apo theou z“ntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistˆmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.

rwp@Hebrews:4:3 @{Do enter} (\eiserchometha\). Emphatic futuristic present middle indicative of \eiserchomai\. We are sure to enter in, we who believe. {He hath said} (\eirˆken\). Perfect active indicative for the permanent value of God's word as in strkjv@1:13; strkjv@4:4; strkjv@10:9,13; strkjv@13:5; strkjv@Acts:13:34|. God has spoken. That is enough for us. Songs:he quotes again what he has in verse 11| from strkjv@Psalms:95|. {Although the works were finished} (\kaitoi t“n erg“n genˆthent“n\). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and strkjv@Acts:14:17| (with verb). {From the foundation of the world} (\apo katabolˆs kosmou\). \Katabolˆ\, late word from \kataball“\, usually laying the foundation of a house in the literal sense. In the N.T. usually with \apo\ (Matthew:25:44|) or \pro\ (John:17:24|) about the foundation of the world.

rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphiˆmi\, to leave off or behind. {Of the first principles of Christ} (\tˆs archˆs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia tˆs archˆs t“n logi“n tou theou\ of strkjv@5:12|. {And press on} (\kai pher“metha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \pher“metha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes pher“metha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tˆn teleiotˆta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\mˆ palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachˆn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \piste“s\). What is meant by "dead works" (\apo nekr“n erg“n\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

rwp@Hebrews:6:3 @{If God permit} (\eanper epitrepˆi ho theos\). Condition of the third class with \eanper\ (note \per\ indeed). See strkjv@1Corinthians:16:7| (\ean ho kurios epitrepsˆi\) and strkjv@Acts:18:21| (\tou theou thelontos\). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (13:23|) if the way opens, a less probable interpretation.

rwp@Hebrews:7:3 @{Without father, without mother, without genealogy} (\apat“r, amˆt“r, agenealogˆtos\). Alliteration like strkjv@Romans:1:30|, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. {Made like} (\aph“moi“menos\). Perfect passive participle of \aphomoio“\, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. {Unto the Son of God} (\t“i hui“i tou theou\). Associative instrumental case of \huios\. {Abideth a priest} (\menei hiereus\). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. {Continually} (\eis to diˆnekes\). Old phrase (for the continuity) like \eis ton ai“na\, in N.T. only in Hebrews (7:3; strkjv@10:1,14,21|).

rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\ch“ris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che“\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

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:11:5 @{Was translated} (\metetethˆ\). First aorist passive indicative of \metatithˆmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou mˆ idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hˆurisketo\). Imperfect passive of \heurisk“\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethˆken\). First aorist active of same verb as \metetethˆ\ just before. {Translation} (\metathese“s\). Substantive from the same verb \metatithˆmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturˆtai\). Perfect passive indicative of \marture“\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestˆkenai t“i the“i\). Perfect active infinitive of \euareste“\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \the“i\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:9 @{Became a sojourner} (\par“ikˆsen\). First aorist active indicative of \paroike“\, old verb to dwell (\oike“\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gˆn tˆs epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; strkjv@17:8|). {As in a land not his own} (\h“s allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\t“n sunklˆromen“n tˆs epaggelias tˆs autˆs\). Late double compound (\sun, klˆros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.

rwp@Hebrews:11:10 @{He looked for} (\exedecheto\). Imperfect middle of \ekdechomai\ (see on ¯10:13|) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. {The foundations} (\tous themelious\). Not just "tents" (\skˆnais\, verse 9|). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (\paroikos\) on earth. {Builder} (\technitˆs\). Old word from \technˆ\ (craft) or trade (Acts:17:29; strkjv@18:3|), craftsman, artificer, in N.T. only here and strkjv@Acts:19:24,38|. {Maker} (\dˆmiourgos\). Old word from \dˆmios\ (public) and \ergon\, a worker for the public, artisan, framer, here only in N.T.

rwp@Hebrews:11:15 @{Had been mindful} (\emnˆmoneuon\)-- {would have had} (\eichon an\). Condition of second class (note \an\ in conclusion) with the imperfect (not aorist) in both condition and conclusion. Songs:it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time). {Opportunity to return} (\kairon anakampsai\). Old verb \anakampt“\ to bend back, to turn back (Matthew:2:12|), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

rwp@Hebrews:12:2 @{Looking unto} (\aphor“ntes eis\). Present active participle of \aphora“\, old verb to look away, "looking away to Jesus." In N.T. only here and strkjv@Phillipians:2:23|. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in strkjv@11:26| (\apeblepen\). {The author} (\ton archˆgon\). See strkjv@2:10| for this word. "The pioneer of personal faith" (Moffatt). {Perfecter} (\telei“tˆn\). A word apparently coined by the writer from \teleio“\ as it has been found nowhere else. Vulgate has _consummator_. {For the joy} (\anti tˆs charas\). Answering to, in exchange for (verse 16|), at the end of the race lay the joy "set before him" (\prokeimenˆs aut“i\), while here was the Cross (\stauron\) at this end (the beginning of the race) which he endured (\hupemeinen\, aorist active indicative of \hupomen“\), {despising shame} (\aischunˆs kataphronˆsas\). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" strkjv@Phillipians:2:8|). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. {Hath sat down} (\kekathiken\). Perfect active indicative of \kathiz“\, and still is there (1:3|).

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargur“s\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke“\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarkˆs\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirˆken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou mˆ\ with the second aorist active subjunctive \an“\ from \aniˆmi\, to relate, as in strkjv@Acts:16:26|; \oud' ou mˆ\ with second aorist active subjunctive \egkatalip“\ from \egkataleip“\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

rwp@Hebrews:13:7 @{Remember} (\mnˆmoneuete\). Present active imperative of \mnˆmoneu“\, old verb to be _mindful_ of (from \mnˆm“n\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\t“n hˆgoumen“n hum“n\). Present middle participle of \hˆgeomai\ with genitive of the person (\hum“n\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\h“n anathe“rountes tˆn ekbasin tˆs anastrophˆs\). No "and" in the Greek, but the relative \h“n\ (whose) in the genitive case after \anastrophˆs\, "considering the issue of whose life." Present active participle of \anathe“re“\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain“\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tˆn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.

rwp@James:1:3 @{Knowing} (\gin“skontes\). Present active participle of \gin“sk“\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonˆn\). Old and common word for remaining under (\hupomen“\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip“\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gn“se“s\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit“\). Present active imperative of \aite“\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplotˆs\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplotˆs\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\mˆ oneidizontos\). Present active participle of \oneidiz“\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapl“s\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothˆsetai aut“i\). First future passive of \did“mi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mˆden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin“\, old verb to separate (\krin“\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik“\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\klud“ni thalassˆs\). Old word (from \kluz“\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz“\ (from \klud“n\), to toss by waves. {Driven by the wind} (\anemizomen“i\). Present passive participle (agreeing in case with \klud“ni\) of \anemiz“\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz“\ (Mayor). The old Greek used \anemo“\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz“\ and \peripher“ anem“i\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomen“i\). Present passive participle also in agreement with \klud“ni\ from \ripiz“\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

rwp@James:1:26 @{Thinketh himself to be religious} (\dokei thrˆskos einai\). Condition of first class (\ei-dokei\). \Thrˆskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrˆskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\mˆ chalinag“g“n gl“ssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinag“ge“\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo“\) one's mouth (Matthew:22:12| \ephim“thˆ\). {Deceiveth} (\apat“n\). Present active participle from \apatˆ\ (deceit). He plays a trick on himself. {Religion} (\thrˆskeia\). Later form of \thrˆskiˆ\ (Herodotus) from \thrˆskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.

rwp@James:2:13 @{Without mercy} (\aneleos\). Found here only save a doubtful papyrus example (\anele“s\) for the vernacular \anile“s\ and the Attic \anˆleˆs\. For this principle of requital see strkjv@Matthew:5:7; strkjv@6:14; strkjv@7:1f.; strkjv@18:33|. {Glorieth against} (\katakauchƒtai\). Present middle indicative of the old compound verb \katakauchaomai\, to exult over (down), in N.T. only here, strkjv@3:14; strkjv@Romans:11:18|. Only mercy can triumph over justice with God and men. "Mercy is clothed with the divine glory and stands by the throne of God" (Chrysostom). See strkjv@Romans:8:31-39; strkjv@Matthew:9:13; strkjv@12:7|.

rwp@James:2:15 @{If a brother or sister be naked} (\ean adelphos ˆ adelphˆ gumnoi huparch“sin\). Condition again of third class (supposable case) with \ean\ and present active subjunctive of \huparch“\, to exist, in the plural though \ˆ\ (or) is used and not \kai\ (and). Hence \gumnoi\ is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in strkjv@Matthew:25:36ff.; strkjv@John:21:7; strkjv@Acts:19:16|. {In lack of daily food} (\leipomenoi tˆs ephˆmerou trophˆs\). Present passive participle of \leip“\ and ablative case \trophˆs\ like \leipetai sophias\ (1:5|). The old adjective \ephˆmeros\ (\ho epi hˆmeran “n\, that which is for a day) occurs here only in the N.T., though \ephˆmeria\ (daily routine) is found in strkjv@Luke:1:5,8|. This phrase occurs in Diodorus, but not in LXX.

rwp@James:3:4 @{The ships also} (\kai ta ploia\). Old word from \ple“\, to sail (Matthew:4:21|). Another metaphor like "horses" (\hippoi\). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson). {Though they are so great} (\tˆlikauta onta\). Concessive participle of \eimi\. The quantitative pronoun \tˆlikoutos\ occurs in the N.T. only here, strkjv@2Corinthians:1:10; strkjv@Hebrews:2:3; strkjv@Revelation:16:18|. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts:27:37|). {And are driven} (\kai elaunomena\). Present passive participle of \elaun“\, old verb, in this sense (2Peter:2:17|) for rowing (Mark:6:48; strkjv@John:6:19|). {Rough} (\sklˆron\). Old adjective (from \skell“\, to dry up), harsh, stiff, hard (Matthew:25:24|). {Are yet turned} (\metagetai\). Present passive indicative of the same verb, \metag“\, in verse 3|. James is fond of repeating words (1:13f.; strkjv@2:14,16; strkjv@2:21,25|). {By a very small rudder} (\hupo elachistou pˆdaliou\). For the use of \hupo\ (under) with things see strkjv@Luke:8:14; strkjv@2Peter:2:7|. There is possibly personification in the use of \hupo\ for agency in strkjv@James:1:14; strkjv@2:9; strkjv@Colossians:2:18|. \Pˆdaliou\ (from \pˆdon\, the blade of an oar) is an old word, in N.T. only here and strkjv@Acts:27:40|. \Elachistou\ is the elative superlative as in strkjv@1Corinthians:4:3| (from the Epic \elachus\ for \mikros\). {The impulse} (\hˆ hormˆ\). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and strkjv@Acts:14:5| (rush or onset of the people). {Of the steersman} (\tou euthunontos\). Present active genitive articular participle of \euthun“\, old verb, to make straight (from \euthus\, straight, level, strkjv@Mark:1:3|), in N.T. only here and strkjv@John:1:23|. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo. {Willeth} (\bouletai\). Present middle indicative of \boulomai\, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

rwp@James:3:18 @{Is sown in peace} (\en eirˆnˆi speiretai\). Present passive indicative of \speir“\, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of \karpos\ (fruit) from verse 17|. Only in peace is the fruit of righteousness found. {For them that make peace} (\tois poiousin eirˆnˆn\). Dative case of the articular participle of \poie“\. See strkjv@Ephesians:2:15| for this phrase (doing peace), and strkjv@Colossians:1:20| for \eirˆnopoie“\, of Christ, and strkjv@Matthew:5:9| for \eirˆnopoioi\ (peacemakers). Only those who act peaceably are entitled to peace.

rwp@James:5:2 @{Riches} (\ho ploutos\). Masculine singular, but occasionally neuter \to ploutos\ in nominative and accusative (2Corinthians:8:2|). Apparently \pleotos\ fulness (from \pleos\ full, \pimplˆmi\ to fill). "Wealth." {Are corrupted} (\sesˆpen\). Second perfect active indicative of \sˆp“\ (root \sap\ as in \sapros\, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N.T. On the worthlessness of mere wealth see strkjv@Matthew:6:19,24|. {Were moth-eaten} (\sˆtobr“ta gegonen\). "Have become (second perfect indicative of \ginomai\, singular number, though \himatia\, neuter plural, treated collectively) moth-eaten" (\sˆtobr“ta\, late and rare compound from \sˆs\, moth, strkjv@Matthew:6:19f.| and \br“tos\, verbal adjective of \bibr“sk“\ to eat strkjv@John:6:13|. This compound found only here, strkjv@Job:13:28|, Sibyll. Orac. _Proem_. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings.

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 @ ONLY ONE JOHN OF EPHESUS It is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " (\ho presbuteros I“annˆs\) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, _John the Presbyter and the Fourth Gospel_ (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, _Die Offenbarumg des Joh._, p. 38, translation of Nolloth, _The Fourth Evangelist_, p. 63, note). Let this be admitted and much becomes clear.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@Info_John @ LIKE THE JOHANNINE EPISTLES Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" (\ho presbuteros\), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Peter:5:1|) he calls himself "your fellow-elder" (\ho sunpresbuteros\). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in strkjv@1John:1:1-4| and the Cerinthian type which denied the identity of the man Jesus and the _aeon_ Christ which came on Jesus at his baptism and left him at his death on the Cross as in strkjv@1John:2:22|. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

rwp@John:1:41 @{He findeth first} (\heuriskei houtos pr“ton\). "This one finds (vivid dramatic present) first" (\prot“n\). \Prot“n\ (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" (\ton adelphon ton idion Sim“na\) before he did anything else. But Aleph L W read \pr“tos\ (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have \mane\ for Greek \pr“i\ (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably \pr“ton\ is correct, but even so John likely brought also his brother James after Andrew's example. {We have found the Messiah} (\Heurˆkamen ton Messian\). First aorist active indicative of \heurisk“\. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him." {Which is} (\ho estin\). Same explanatory neuter relative as in verse 38|, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and strkjv@4:25|, elsewhere translated into \Christos\, Anointed One, from \chri“\, to anoint. See on ¯Matthew:1:1| for discussion.

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi alˆthinoi proskunˆtai\). See strkjv@1:9| for \alˆthinos\ (genuine). \Proskunˆtˆs\ is a late word from \proskune“\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai alˆtheiƒi\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\zˆtei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).

rwp@John:4:44 @{For Jesus himself testified} (\autos gar Iˆsous emarturˆsen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophˆtˆs en tˆi idiƒi patridi timˆn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

rwp@John:5:2 @{There is} (\estin\). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory. {By the sheep gate} (\epi tˆi probatikˆi\). Supply \pulˆi\ (gate) which occurs with the adjective \probatikˆ\ (pertaining to sheep, \probata\) in strkjv@Nehemiah:3:1,22|. {A pool} (\kolumbˆthra\). A diving or swimming pool (from \kolumba“\, to swim, strkjv@Acts:27:43|), old word, only here in N.T. {Which is called} (\hˆ epilegomenˆ\). "The surnamed" (present passive participle, only N.T. example except strkjv@Acts:15:40| first aorist middle participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In Aramaic" strictly as in strkjv@19:13,17,20; strkjv@20:16; strkjv@Revelation:9:11; strkjv@16:16|. {Bethesda} (\Bethesda\, or House of Mercy. Songs:A C Syr cu). Aleph D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg. Memph. have \Bethsaida\. {Having five porches} (\pente stoas echousa\). \Stoa\ was a covered colonnade where people can gather from which Stoic comes (Acts:17:18|). See strkjv@John:10:23; strkjv@Acts:3:11|. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p. 55). Some have identified it with the Pool of Siloam (9:7|), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.

rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk“\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote h“de gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).

rwp@John:6:53 @{Except ye eat} (\ean mˆ phagˆte\). Negative condition of third class with second aorist active subjunctive of \esthi“\. Jesus repeats the statement in verses 50,51|. Note change of \mou\ (my) in verse 51| to \tou huiou tou anthr“pou\ with same idea. {And drink his blood} (\kai piˆte autou to haima\). Same condition with second aorist active subjunctive of \pin“\. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47|), for "ye have not life in yourselves" (\ouk echete z“ˆn en heautois\). Life is found only in Christ.

rwp@John:6:59 @{In the synagogue} (\en sunag“gˆi\). Definite like our in church, though article absent. Only use of the word in John except strkjv@18:20|. "Among the ruins at _Tell Hum_, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone perhaps the lintel, carved with a pot of manna, and with a pattern of vine leaves and clusters of grapes" (Vincent).

rwp@John:9:22 @{Because they feared the Jews} (\hoti ephobounto tous Ioudaious\). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13|). {Had agreed already} (\ˆdˆ sunetetheinto\). Past perfect middle of \suntithˆmi\, to put together, to form a compact (7:32,47-49|). {If any man should confess him to be Christ} (\ean tis auton homologˆsˆi Christon\). Condition of third class with \ean\ and first aorist active subjunctive of \homologe“\ and predicate accusative \Christon\. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew:10:32; strkjv@Luke:12:8|). We know that many of the rulers nominally believed on Jesus (12:42|) and yet "did not confess him because of the Pharisees" (\alla dia tous Pharisaious ouch h“mologoun\), for the very reason given here, "that they might not be put out of the synagogue" (\hina mˆ aposunag“goi gen“ntai\). Small wonder then that here the parents cowered a bit. {That he should be put out of the synagogue} (\hina aposunag“gos genˆtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \ginomai\. \Aposunag“gos\ (\apo\ and \sunag“gˆ\) is found in N.T. only here and strkjv@12:42; strkjv@16:2|. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

rwp@John:11:17 @{Found} (\heuren\). Second aorist active indicative of \heurisk“\. {That he had been in the tomb four days already} (\auton tessaras ˆdˆ hˆmeras echonta\). Literally, "him (accusative object of \heuren\) having already four days in the tomb." See strkjv@5:5| for the same idiom (\etˆ ech“n\) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Acts:6:6,10|).

rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu“\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).

rwp@John:11:55 @{Was near} (\ˆn eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnis“sin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz“\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek tˆs ch“ras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban“\. {The branches of the palm-trees} (\ta baia t“n phoinik“n\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantˆsin aut“i\). Literally, {for a meeting} (\hupantˆsis\, late word from the verb \hupanta“\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\aut“i\, associative instrumental case after \hupantˆsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz“\, old and rare verb (from \kraugˆ\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\H“sannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \S“son dˆ\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogˆmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge“\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Israˆl\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:14 @{Found} (\heur“n\). Second aorist active participle of \heurisk“\. Through the disciples, of course, as in strkjv@Mark:11:2-6| (Matthew:21:2-3,6; strkjv@Luke:19:30f.|). {A young ass} (\onarion\). Late diminutive of \onos\, in Epictetus and the papyri (even the double diminitive, \onaridion\), only here in the N.T. See discussion of ¯Matthew:21:5| where \kai\ has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.

rwp@John:12:20 @{Certain Greeks} (\Hellˆnes tines\). Real Greeks, not Greek-speaking Jews (Hellenists, strkjv@Acts:6:1|), but Greeks like those in Antioch (Acts:11:20|, correct text \pros tous Hellˆnas\) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts:17:4|). {To worship at the feast} (\hina proskunˆs“sin en tˆi heortˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \proskune“\, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.

rwp@John:12:24 @{Except} (\ean mˆ\). Negative condition of third class (undetermined, supposable case) with second aorist active participle \pes“n\ (from \pipt“\, to fall) and the second aorist active subjunctive of \apothnˆsk“\, to die. {A grain of wheat} (\ho kokkos tou sitou\). Rather, "the grain of wheat." {By itself alone} (\autos monos\). Both predicate nominatives after \menei\. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in strkjv@1Corinthians:15:36| uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65|). {But if it die} (\ean de apothanˆi\). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.

rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball“\). {Into the basin} (\eis ton niptˆra\). From verb \nipt“\ (later form of \niz“\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\ˆrxato niptein\). Back to the aorist again as with \diez“sen\ (verse 4|). \Nipt“\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\t“i lenti“i\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\h“i\). Instrumental case of the relative \ho\. {He was girded} (\ˆn diez“smenos\). Periphrastic past perfect of \diaz“nnu“\ for which verb see verse 4|.

rwp@John:14:6 @{I am the way, and the truth, and the life} (\Eg“ eimi hˆ hodos kai hˆ alˆtheia kai hˆ z“ˆ\). Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life" to Martha (11:25|) and "the door" to the Pharisees (10:7|) and "the light of the world" (8:12|). He spoke "the way of God in truth" (Mark:12:14|). He is the way to God and the only way (verse 6|), the personification of truth, the centre of life. {Except by me} (\ei mˆ di' emou\). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (1:1,14,18|, they are necessarily true.

rwp@John:16:33 @{That in me ye may have peace} (\hina en emoi eirˆnˆn echˆte\). Present active subjunctive of \ech“\, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27|). {Be of good cheer} (\tharseite\). Imperative active from \tharsos\, courage (Acts:28:15|). A word for courage in the face of danger, only here in John, but see strkjv@Matthew:9:2,22; strkjv@Mark:10:49|. {I have overcome the world} (\eg“, nenikˆka ton kosmon\). Perfect active indicative of \nika“\, to be victorious, to conquer. Always of spiritual victory in the N.T. See strkjv@1John:5:4f|. This majestic proclamation of victory over death may be compared with \tetelestai\ ({It is finished}) in strkjv@John:19:30| as Christ died and with Paul's \hupernik“men\ (we are more than conquerors) in strkjv@Romans:8:37|.

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@John:18:36 @{My kingdom} (\hˆ basileia hˆ emˆ\). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\) see strkjv@17:13-18|. {My servants} (\hoi hupˆretai hoi emoi\). For the word see verse 3| where it means the temple police or guards (literally, under-rowers). In the LXX always (Proverbs:14:35; strkjv@Isaiah:32:5; strkjv@Daniel:3:46|) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew:26:56|). {Would fight} (\ˆg“nizonto an\). Imperfect middle of \ag“nizomai\ common verb (only here in John, but see strkjv@1Corinthians:9:25|) from \ag“n\ (contest) with \an\, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. {That I should not be delivered} (\hina mˆ paradoth“\). Negative final clause with \hina mˆ\ and first aorist passive subjunctive of \paradid“mi\ (see verses 28,36|). Jesus expects Pilate to surrender to the Jews. {But now} (\nun de\). In contrast to the condition already stated as in strkjv@8:40; strkjv@9:41; strkjv@15:22,24|.

rwp@John:19:24 @{Let us not rend it} (\mˆ schis“men auton\). \Mˆ\ with first aorist active volitive subjunctive of \schiz“\, to split. It was too valuable to ruin. {Cast lots} (\lach“men\). Second aorist active volitive subjunctive of \lagchan“\. The usual meaning is to obtain by lot (Luke:1:9; strkjv@Acts:1:17|). Field (_Ot. Norv_. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites _Isocrates_, p. 144b and _Diod_. 4, 63. John here quotes with the usual formula strkjv@Psalms:22:18| (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots (\elabon klˆron\, the common phrase as in strkjv@Matthew:27:35|).

rwp@John:20:1 @{Now on the first day of the week} (\tˆi de miƒi t“n sabbat“n\). Locative case of time when. Both Mark (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \tˆi miƒi\, instead of the usual ordinal \tˆi pr“tˆi\ (first), an idiom common in the papyri and in the modern Greek (Robertson, _Grammar_, p. 671). In all three instances also we have the genitive plural \t“n sabbat“n\ for "the week" as in strkjv@Acts:20:7|. The singular \sabbaton\ also occurs for "the week" as in strkjv@Luke:18:12; strkjv@Mark:16:9|. {Cometh Mary Magdalene} (\Maria hˆ Magdalˆnˆ erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ousˆs\). Genitive absolute. For \skotia\ see strkjv@John:6:17; strkjv@Matthew:10:27|. Mark (Mark:16:2|) says the sun was risen on their actual arrival. She started from the house while still dark. {Taken away} (\ˆrmenon\). Perfect passive participle of \air“\, predicate accusative in apposition with \ton lithon\.

rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph“\, "have been written" by John. {That ye may believe} (\hina pisteuˆte\). Purpose with \hina\ and the present active subjunctive of \pisteu“\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Iˆsous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes z“ˆn echˆte en t“i onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echˆte\ (keep on having). "Life" (\z“ˆn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:1:4 @{Mightest know} (\epign“is\). Second aorist active subjunctive of \epigin“sk“\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tˆn asphaleian\). Make no slip (\sphall“\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\log“n\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katˆchˆthˆs\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \ˆche“\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exˆchˆtai\, has sounded forth). \Katˆche“\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin‚_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

rwp@Luke:1:67 @{Prophesied} (\eprophˆteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogˆtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulog“n\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

rwp@Luke:2:16 @{With haste} (\speusantes\). Aorist active participle of simultaneous action. {Found} (\aneuran\). Second aorist active indicative of a common Greek verb \aneurisk“\, but only in Luke in the N.T. The compound \ana\ suggests a search before finding.

rwp@Luke:2:46 @{After three days} (\meta hˆmeras treis\). One day out, one day back, and on the third day finding him. {In the temple} (\en t“i hier“i\). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest. {Both hearing them and asking them questions} (\kai akouonta aut“n kai eper“t“nta autous\). Paul sat at the feet of Gamaliel (Acts:22:3|). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

rwp@Luke:3:1 @{Now in the fifteenth year} (\en etei de pentekaidekat“i\). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet (\Ecce Homo\, p. 2|) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (_Ant_. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my _Luke the Historian in the Light of Research_, pp. 167f.). Songs:Luke is vindicated again by the rocks.

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

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:3 @{The Son of God} (\huios tou theou\). No article as in strkjv@Matthew:4:3|. Songs:refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in strkjv@Luke:3:22|. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. {This stone} (\t“i lith“i tout“i\). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (_Sinai and Palestine_, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones." {Bread} (\artos\). Better "loaf." For discussion of this first temptation see on ¯Matthew:4:3f|. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes strkjv@Deuteronomy:8:3| in reply to the devil.

rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en tˆi dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phˆmˆ\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phˆmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.

rwp@Luke:4:17 @{Was delivered} (\epedothˆ\). First aorist passive indicative of \epidid“mi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\hupˆretˆs\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophˆtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig“\, common verb) is probably genuine. \Anaptuss“\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou ˆn gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture“\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois tˆs charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin I“sˆph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

rwp@Luke:5:3 @{To put out a little} (\epanagagein oligon\). Second aorist infinitive of the double compound verb \ep-an-ag“\, found in Xenophon and late Greek writers generally. Only twice in the N.T. In strkjv@Matthew:21:18| in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. {Taught} (\edikasken\). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:6:1 @{On a sabbath} (\en sabbat“i\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteropr“t“i\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\pr“t“i\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuter“i\) also on the margin. Finally a third scribe combined the two in the word \deuteropr“t“i\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\ˆsthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\ps“chontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \ps“ch“\ is a late one for \psa“\, to rub.

rwp@Luke:6:17 @{He came down with them} (\katabas met' aut“n\). Second aorist active participle of \katabain“\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\estˆ\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathˆnai\, first aorist passive of \iaomai\) of their diseases."

rwp@Luke:6:38 @{Pressed down} (\pepiesmenon\). Perfect passive participle from \piez“\, old verb, but here alone in the N.T., though the Doric form \piaz“\, to seize, occurs several times (John:7:30,32,44|). {Shaken together} (\sesaleumenon\). Perfect passive participle again from common verb \saleu“\. {Running over} (\huperekchunnomenon\). Present middle participle of this double compound verb not found elsewhere save in A Q in strkjv@Joel:2:24|. \Chun“\ is a late form of \che“\. There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the "good measure" (\metron kalon\). Into your bosom (\eis ton kolpon hum“n\). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exodus:4:6; strkjv@Proverbs:6:27; strkjv@Psalms:79:12; strkjv@Isaiah:65:6f.; strkjv@Jeremiah:32:18|). Songs:Isaiah:65:7|: {I will measure their former work unto their bosom. Shall be measured to you again} (\antimetrˆthˆsetai\). Future passive indicative of the verb here only in the N.T. save late MSS. in strkjv@Matthew:7:2|. Even here some MSS. have \metrˆthˆsetai\. The \anti\ has the common meaning of in turn or back, measured back to you in requital.

rwp@Luke:6:48 @{Digged and went deep} (\eskapsen kai ebathunen\). Two first aorist indicatives. Not a _hendiadys_ for dug deep. \Skapt“\, to dig, is as old as Homer, as is \bathun“\, to make deep. {And laid a foundation} (\kai ethˆken themelion\). That is the whole point. This wise builder struck the rock before he laid the foundation. {When a flood arose} (\plˆmmurˆs genomenˆs\). Genitive absolute. Late word for flood, \plˆmmura\, only here in the N.T., though in strkjv@Job:40:18|. {Brake against} (\proserˆxen\). First aorist active indicative from \prosrˆgnumi\ and in late writers \prosrˆss“\, to break against. Only here in the N.T. strkjv@Matthew:7:25| has \prosepesan\, from \prospipt“\, to fall against. {Could not shake it} (\ouk ischusen saleusai autˆn\). Did not have strength enough to shake it. {Because it had been well builded} (\dia to kal“s oikodomˆsthai autˆn\). Perfect passive articular infinitive after \dia\ and with accusative of general reference.

rwp@Luke:6:49 @{He that heareth and doeth not} (\ho de akousas kai mˆ poiˆsas\). Aorist active participle with article. Particular case singled out (punctiliar, aorist). {Like a man} (\homoios estin anthr“p“i\). Associative instrumental case after \homoios\ as in verse 47|. {Upon the earth} (\epi tˆn gˆn\). strkjv@Matthew:7:26| has "upon the sand" (\epi tˆn ammon\), more precise and worse than mere earth. But not on the rock. {Without a foundation} (\ch“ris themeliou\). The foundation on the rock after deep digging as in verse 48|. {It fell in} (\sunepesen\). Second aorist active of \sunpipt“\, to fall together, to collapse. An old verb from Homer on, but only here in the N.T. {The ruin} (\to rˆgma\). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:10:38 @{Now as they went on their way} (\ˆn de t“i poreuesthai autous\). Luke's favourite temporal clause again as in verse 35|. {Received him into her house} (\hupedexato auton eis tˆn oikian\). Aorist middle indicative of \hupodechomai\, an old verb to welcome as a guest (in the N.T. only here and strkjv@Luke:19:6; strkjv@Acts:17:7; strkjv@James:2:25|). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (John:12:1f.|). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found.

rwp@Luke:10:41 @{Art anxious} (\merimnƒis\). An old verb for worry and anxiety from \meriz“\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazˆi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazˆi\, from \turbaz“\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.

rwp@Luke:11:50 @{That... may be required} (\hina... ekzˆtˆthˆi\). Divinely ordered sequence, first aorist passive subjunctive of \ekzˆte“\, a late and rare verb outside of LXX and N.T., requiring as a debt the blood of the prophets. {Which was shed} (\to ekkechumenon\). Perfect passive participle of \ekche“\ and \ekchunn“\ (an Aeolic form appearing in the margin of Westcott and Hort here, \ekchunnomenon\, present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time. {From the foundation of the world} (\apo katabolˆs kosmou\). See also strkjv@Matthew:25:34; strkjv@John:17:24; strkjv@Ephesians:1:4|, etc. It is a bold metaphor for the purpose of God.

rwp@Luke:12:35 @{Be girded about} (\est“san periez“smenai\). Periphrastic perfect passive imperative third plural of the verb \periz“nnumi\ or \periz“nnu“\ (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. strkjv@17:8; strkjv@Acts:12:8|. {Burning} (\kaiomenoi\). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew:25:1-13|) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke:12:35-40|).

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem“\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu“\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre“\ (Genesis:47:12|) for the Attic \ton siton metre“\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:15:15 @{Joined himself} (\ekollˆthˆ\). First aorist passive of \kolla“\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\t“n polit“n\). Curiously enough this common word citizen (\politˆs\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

rwp@Luke:15:24 @{And is alive} (\kai anezˆsen\). First aorist active indicative of \anaza“\, to live again. Literally, he was dead and he came back to life. {He was lost} (\ˆn apol“l“s\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heurethˆ\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:16:10 @{Faithful in a very little} (\pistos en elachist“i\). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13| here explain the point of the preceding parables.

rwp@Luke:18:13 @{Standing afar off} (\makrothen hest“s\). Second perfect active participle of \histˆmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk ˆthelen oude epƒrai\). Negatives (double) imperfect of {thel“}, was not willing even to lift up, refused to lift (\epƒrai\, first aorist active infinitive of the liquid compound verb, \ep-air“\). Smote (\etupte\). Imperfect active of \tupt“\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthˆti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\t“i hamart“l“i\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech“\. I kept on keeping. {Laid up} (\apokeimenˆn\). Present passive participle agreeing with \hˆn\ (which), used often as perfect passive of \tithˆmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudari“i\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; strkjv@20:7|).

rwp@Luke:23:2 @{Began to accuse} (\ˆrxanto katˆgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hˆm“n\). Present active participle of \diastreph“\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\k“luonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \k“luonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Luke:23:42 @{In thy kingdom} (\eis tˆn basileian sou\, text of Westcott and Hort or \en tei basileiƒi sou\, margin). Probably no difference in sense is to be found, for \eis\ and \en\ are essentially the same preposition. He refers to the Messianic rule of Jesus and begs that Jesus will remember him. It is not clear whether he hopes for immediate blessing or only at the judgment.

rwp@Luke:24:27 @{Interpreted} (\diˆrmˆneusen\). First aorist active (constative aorist) indicative of \diermˆneu“\ (Margin has the imperfect \diˆrmˆneuen\), intensive compound (\dia\) of \hermˆneu“\, the old verb to interpret from \hermˆneus\, interpreter, and that from \Hermˆs\, the messenger of the gods as the people of Lystra took Paul to be (Acts:14:12|). But what wonderful exegesis the two disciples were now hearing! {Concerning himself} (\peri heauton\). Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.

rwp@Info_Mark @ This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter's discourses which Mark heard, such as green grass, flower beds (Mark:6:38|), two thousand hogs (Mark:5:13|), looking round about (Mark:3:5,34|). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like _Boanerges_ (Mark:3:17|), _Talitha cumi_ (Mark:5:41|), _Korban_ (Mark:7:11|), _Ephphatha_ (Mark:7:34|), _Abba_ (Mark:14:36|). The Greek is distinctly vernacular _Koin‚_ like one-eyed (\monophthalmon\, strkjv@Mark:9:47|) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like _centurio_ (Mark:15:39|), _quadrans_ (Mark:12:42|), _flagellare_ (Mark:15:15|), _speculator_ (Mark:6:27|), _census_ (Mark:12:14|), _sextarius_ (Mark:7:4|), _praetorium_ (Mark:15:6|), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter's preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Colossians:4:10|) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my _Making Good in the Ministry_. The character of the Gospel of Mark is determined largely by the scope of Peter's preaching as we see it in strkjv@Acts:10:36-42|, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark's Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

rwp@Info_Mark @ The closing passage in the Textus Receptus, strkjv@Mark:16:9-20|, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as strkjv@Mark:16:9-20| is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my _The Christ of the Logia_. The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my _Harmony of the Gospels_ I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark's Gospel throbs with life and bristles with vivid details. We see with Peter's eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men's bodies and saving men's souls. strkjv@Mark:1:1 @{The beginning} (\archˆ\). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (\euaggelion\) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (\archˆ\). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phillipians:4:15|). {The Son of God} (\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have \huiou tou theou\. If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God." If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.

rwp@Mark:1:4 @{John came} (\egeneto I“anˆs\). His coming was an epoch (\egeneto\), not a mere event (\ˆn\). His coming was in accordance with the prophetic picture (\kath“s\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptiz“n\) in the wilderness (\en tˆi erˆm“i\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\kˆruss“n baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias aut“n\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamarti“n\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:22 @{They were astonished} (\exeplˆssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch h“s hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousiƒi\). Mark has it "as having authority" (\h“s ech“n exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

rwp@Mark:1:36 @{Followed after him} (\katedi“xen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \di“k“\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.

rwp@Mark:2:27 @{For man} (\dia ton anthr“pon\). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with \anthr“pos\, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, _et cetera_. See 2Macc. strkjv@5:19 and _Mechilta_ on strkjv@Exodus:31:13|: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.

rwp@Mark:5:34 @{Go in peace} (\Hupage eis eirˆnˆn\). She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the Hebrew _shal“m_, health of body and soul. Songs:Jesus adds: "Be whole of thy plague" (\isthi hugiˆs apo tˆs mastigos sou\). Continue whole and well.

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:7:37 @{He hath done all things well} (\Kal“s panta pepoiˆken\). The present perfect active shows the settled convictions of these people about Jesus. Their great amazement (\huperperiss“s exeplˆssonto\), imperfect passive and compound adverb, thus found expression in a vociferous championship of Jesus in this pagan land.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathˆtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnˆsasth“ heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:9:6 @{For he wist not what to answer} (\ou gar ˆidei ti apokrithˆi\). Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said," as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luke:9:32|) and the feast of tabernacles or booths (\skˆnai\) was near. See on ¯Matthew:17:4|. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (\exodon\, exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mark:8:32f.|) so recently. See on ¯Matthew:17:5| about the overshadowing and the voice.

rwp@Mark:9:40 @{He that is not against us is with us} (\hos ouk estin kath' hˆm“n huper hˆm“n estin\). This profound saying throws a flood of light in every direction. The complement of this logion is that in strkjv@Matthew:12:30|: "He that is not with me is against me." Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him.

rwp@Mark:10:30 @{With persecutions} (\meta di“gm“n\). This extra touch is in Mark alone. There is a reminiscence of some of "the apocalyptic of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it" (Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo t“n grammate“n\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep“\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo t“n Ioudai“n\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

rwp@Mark:13:2 @{These great buildings} (\tautas tas oikodomas\). Jesus fully recognizes their greatness and beauty. The more remarkable will be their complete demolition (\kataluthˆi\), {loosened down}. Only the foundation stones remain.

rwp@Mark:14:71 @{Curse} (\anathematizein\). Our word _anathema_ (\ana, thema\, an offering, then something devoted or a curse). Finally the two meanings were distinguished by \anathˆma\ for offering and \anathema\ for curse. Deissmann has found examples at Megara of \anathema\ in the sense of curse. Hence the distinction observed in the N.T. was already in the _Koin‚_. strkjv@Matthew:26:74| has \katathematizein\, which is a \hapax legomenon\ in the N.T., though common in the LXX. This word has the notion of calling down curses on one's self if the thing is not true.

rwp@Mark:16:4 @{Looking up they see} (\anablepsasai the“rousin\). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold." Their problem is solved for the stone lies rolled back before their very eyes. strkjv@Luke:24:2| has the usual aorist "found." {For} (\gar\). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

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@Mark:16:20 @{The Lord working with them} (\tou kuriou sunergountos\). Genitive absolute. This participle not in Gospels elsewhere nor is \bebaiountos\ nor the compound \epakolouthount“n\, all in Paul's Epistles. \Pantacho–\ once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

rwp@Info_Matthew @ The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

rwp@Matthew:1:1 @{Jesus Christ}. Both words are used. The first is the name (\Iˆsous\) given by the angel to Mary (Matthew:1:21|) which describes the mission of the child. The second was originally a verbal adjective (\christos\) meaning anointed from the verb to anoint (\chri“\). It was used often in the Septuagint as an adjective like "the anointed priest" (1Kings:2:10|) and then as a substantive to translate the Hebrew word "Messiah" (\Messias\). Songs:Andrew said to Simon: "We have found the Messiah, which is, being interpreted, Christ" (John:1:41|). In the Gospels it is sometimes "the Anointed One," "the Messiah," but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it "Christ Jesus."

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

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

rwp@Matthew:2:11 @{Opening their treasures} (\anoixantes tous thˆsaurous aut“n\). Here "treasures" means "caskets" from the verb (\tithˆmi\), receptacle for valuables. In the ancient writers it meant "treasury" as in 1Macc. strkjv@3:29. Songs:a "storehouse" as in strkjv@Matthew:13:52|. Then it means the things laid up in store, treasure in heaven (Matthew:6:20|), in Christ (Colossians:2:3|). In their "caskets" the Magi had gold, frankincense, and myrrh, all found at that time in Arabia, though gold was found in Babylon and elsewhere.

rwp@Matthew:6:2 @{Sound not a trumpet} (\mˆ salpisˆis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon aut“n\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apochˆ\ means "receipt." Songs:also in strkjv@6:5|.

rwp@Matthew:7:24 @{And doeth them} (\kai poiei autous\). That is the point in the parable of the wise builder, "who digged and went deep, and laid a foundation upon the rock" (Luke:6:48|).

rwp@Matthew:7:25 @{Was founded} (\tethemeli“to\). Past perfect indicative passive state of completion in the past. It had been built upon the rock and it stood. No augment.

rwp@Matthew:7:29 @{And not as their scribes} (\kai ouch h“s hoi grammateis aut“n\). They had heard many sermons before from the regular rabbis in the synagogues. We have specimens of these discourses preserved in the Mishna and Gemara, the Jewish Talmud when both were completed, the driest, dullest collection of disjounted comments upon every conceivable problem in the history of mankind. The scribes quoted the rabbis before them and were afraid to express an idea without bolstering it up by some predecessor. Jesus spoke with the authority of truth, the reality and freshness of the morning light, and the power of God's Spirit. This sermon which made such a profound impression ended with the tragedy of the fall of the house on the sand like the crash of a giant oak in the forest. There was no smoothing over the outcome.

rwp@Matthew:9:30 @{Were opened} (\ˆne“ichthˆsan\). Triple augment (on \oi=“i, e\ and then on preposition \an = ˆn\). {Strictly charged them} (\enebrimˆthˆ autois\). A difficult word, compound of \en\ and \brimaomai\ (to be moved with anger). It is used of horses snorting (Aeschylus, _Theb_. 461), of men fretting or being angry (Daniel:11:30|). Allen notes that it occurs twice in Mark (Mark:1:43; strkjv@14:5|) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John:11:33| with \en heaut“i\). Here and in strkjv@Mark:1:32| it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle \enebrimˆsato\, but Aleph and B have the passive \enebrimˆthˆ\ which Westcott and Hort accept, but without the passive sense (cf. \apekrithˆ\). "The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in strkjv@John:11:33| in look and manner" (McNeile). Bruce translates Euthymius Zigabenus on strkjv@Mark:1:32|: "Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept." "See to it, let no one know it" (\horate, mˆdeis gin“sket“\). Note elliptical change of persons and number in the two imperatives.

rwp@Matthew:10:1 @{Gave them authority} (\ed“ken autois exousian\). "Power" (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke:9:2|) has it "to preach the kingdom of God, and to heal the sick." And Matthew says (Matthew:10:7|), "And as ye go, preach." Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of \exousia\ here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan.

rwp@Matthew:10:39 @{Shall lose it} (\apolesei autˆn\). This paradox appears in four forms according to Allen (I) strkjv@Matthew:10:39| (2) strkjv@Mark:8:35; strkjv@Matthew:16:25; strkjv@Luke:9:24| (3) strkjv@Luke:17:33| (4) strkjv@John:12:25|. _The Wisdom of Sirach_ (Hebrew text) in strkjv@51:26 has: "He that giveth his life findeth her (wisdom)." It is one of the profound sayings of Christ that he repeated many times. Plato (_Gorgias_ 512) has language somewhat similar though not so sharply put. The article and aorist participles here (\ho heur“n, ho apolesas\) are timeless in themselves just like \ho dechomenos\ in verses 40| and 41|.

rwp@Matthew:11:6 @{Whosoever shall find none occasion of stumbling in me} (\hos an mˆ skandalisthˆi en emoi\). Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus" (Plummer).

rwp@Matthew:12:14 @{Took counsel against him} (\sumboulion elabon kat' autou\). An imitation of the Latin _concilium capere_ and found in papyri of the second century A.D. (Deissmann, _Bible Studies_, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). By "destroy" (\apoles“sin\) they meant "kill."

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabolˆ\ from \paraball“\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allˆgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:13 @{Because seeing} (\hoti blepontes\). In the parallel passages in strkjv@Mark:4:12| and strkjv@Luke:8:10| we find \hina\ with the subjunctive. This does not necessarily mean that in Mark and Luke \hina=hoti\ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of _Hina_" in _Studies in Early Christianity_ (1928) edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of strkjv@Isaiah:6:9f.| which is quoted in full in v. 14f.|" (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. strkjv@John:9:41|. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form \suniousin\ is an omega verb form (\suni“\) rather than the \mi\ verb (\suniˆmi\) as is common in the _Koin‚_.

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

rwp@Matthew:13:57 @{And they were offended in him} (\kai eskandalizonto en aut“i\). Graphic imperfect passive. Literally, "They stumbled at him," "They were repelled by him" (Moffatt), "They turned against him" (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves. {Not without honour} (\ouk estin atimos\). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the _Logia of Jesus_ (_Oxyr. Papyri_ i. 3).

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklˆsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:16:20 @{That they should tell no man} (\hina mˆdeni eip“sin\). Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (\ho Christos\), but the people would inevitably take it in a political sense. Jesus was plainly profoundly moved by Peter's great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \id“n tous mathˆtas autou\). {Get thee behind me, Satan} (\Hupage opis“ mou, Satanƒ\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

rwp@Matthew:25:8 @{Are going out} (\sbennuntai\). Present middle indicative of linear action, not punctiliar or aoristic. When the five foolish virgins lit their lamps, they discovered the lack of oil. The sputtering, flickering, smoking wicks were a sad revelation. "And _perhaps_ we are to understand that there is something in the coincidence of the lamps going out just as the Bridegroom arrived. Mere outward religion is found to have no illuminating power" (Plummer).

rwp@Matthew:25:34 @{From the foundation of the world} (\apo katabolˆs kosmou\). The eternal purpose of the Father for his elect in all the nations. The Son of Man in verse 31| is the King here seated on the throne in judgment.

rwp@Matthew:26:7 @{An alabaster cruse of exceeding precious ointment} (\alabastron murou barutimou\). The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Matthew does not say what the ointment (\murou\) was, only saying that it was "exceeding precious" (\barutimou\), of weighty value, selling at a great price. Here only in the N.T. "An alabaster of nard (\murou\) was a present for a king" (Bruce). It was one of five presents sent by Cambyses to the King of Ethiopia (Herodotus, iii. 20). {She poured it upon his head} (\katecheen epi tˆs kephalˆs autou\). Songs:Mark (Mark:14:3|), while John (John:12:3|) says that she "anointed the feet of Jesus." Why not both? The verb \katecheen\ is literally to pour down. It is the first aorist active indicative, unusual form.

rwp@Matthew:26:60 @{They found it not} (\kai ouch heuron\). They found false witnesses in plenty, but not the false witness that would stand any sort of test.

rwp@Matthew:27:17 @{Barabbas or Jesus which is called Christ?} (\Barabbƒn ˆ Iˆsoun ton legomenon Christon;\). Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted "Christ" for Pilate to be a claim to be King of the Jews in opposition to Caesar, "a most unprincipled proceeding" (Bruce). Songs:he bethought him of the time-honoured custom at the passover of releasing to the people "a prisoner whom they wished" (\desmion hon ˆthelon\). No parallel case has been found, but Josephus mentions the custom (_Ant_. xx. 9,3). Barabbas was for some reason a popular hero, a notable (\episˆmon\), if not notorious, prisoner, leader of an insurrection or revolution (Mark:15:7|) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. Songs:Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, "whom do you wish that I release?" (\tina thelete apolus“;\), either two questions in one (asyndeton) or the ellipse of \hina\ before \apolus“\. See the same idiom in verse 21|. But Pilate's question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ?

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinˆn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinˆn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

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:3:6 @{As touching zeal} (\kata zˆlos\). Songs:the old MSS. treating \zˆlos\ as neuter, not masculine. He was a zealot against Christianity, "persecuting the church" (\di“k“n tˆn ekklˆsian\). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts:8:1-9:9|). {Found blameless} (\genomenos amemptos\). "Having become blameless" (Galatians:1:14|). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

rwp@Philippians:3:9 @{Be found in him} (\heureth“ en aut“i\). First aorist (effective) passive subjunctive with \hina\ of \heurisk“\. At death (2Corinthians:5:3|) or when Christ comes. Cf. strkjv@2:8; strkjv@Galatians:2:17|. {Through faith in Christ} (\dia piste“s Christou\). The objective genitive \Christou\, not subjective, as in strkjv@Galatians:2:16,20; strkjv@Romans:3:22|. Explained further by \epi tˆi pistei\ (on the basis of faith) as in strkjv@Acts:3:16|.

rwp@Philippians:3:10 @{That I may know him} (\tou gn“nai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \gin“sk“\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tˆn dunamin tˆs anastase“s autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tˆn koin“nian t“n pathˆmat“n autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos t“i thanat“i autou\). Present passive participle of \summorphiz“\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

rwp@Philippians:3:17 @{Imitators together of me} (\sunmimˆtai mou\). Found only here so far, though Plato uses \summimeisthai\. "Vie with each other in imitating me" (Lightfoot). {Mark} (\skopeite\). Old verb from \skopos\ (verse 14|). "Keep your eyes on me as goal." Mark and follow, not avoid as in strkjv@Romans:16:17|. {An ensample} (\tupon\). Originally the impression left by a stroke (John:20:25|), then a pattern (mould) as here (cf. strkjv@1Thessalonians:1:7; strkjv@1Corinthians:10:6,11; strkjv@Romans:5:14; strkjv@6:17|).

rwp@Philippians:3:20 @{Our citizenship} (\hˆm“n to politeuma\). Old word from \piliteu“\ (Phillipians:1:27|), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John:18:36|). Milligan (_Vocabulary_) doubts if commentators are entitled to translate it here: "We are a colony of heaven," because such a translation reverses the relation between the colony and the mother city. But certainly here Paul's heart is in heaven. {We wait for} (\apekdechometha\). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul's eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

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:1:15 @{Burnished brass} (\chalkoliban“i\). Associative-instrumental case after \homoioi\. This word has so far been found nowhere else save here and strkjv@2:18|. Suidas defines it as an \ˆlecktron\ (amber) or a compound of copper and gold and silver (_aurichalcum_ in the Latin Vulgate). It is in reality an unknown metal. {As if it had been refined} (\h“s pepuromenˆs\). Perfect passive participle of \puro“\, old verb, to set on fire, to glow, as in strkjv@Ephesians:6:16; strkjv@Revelation:3:18|. The feminine gender shows that \hˆ chalkolibanos\ is referred to with \tˆs chalkolibanou\ understood, for it does not agree in case with the associative-instrumental \chalkoliban“i\ just before. Some would call it a slip for \pepuromen“i\ as Aleph, and some cursives have it (taking \chalkoliban“i\ to be neuter, not feminine). But P Q read \pepur“menoi\ (masculine plural), a correction, making it agree in number and gender with \podes\ (feet). {In a furnace} (\en kamin“i\). Old word, in N.T. also strkjv@9:2; strkjv@Matthew:13:42,50|. {As the voice of many waters} (\h“s ph“nˆ hudat“n poll“n\). Songs:the voice of God in the Hebrew (not the LXX) of strkjv@Ezekiel:43:2|. Repeated in strkjv@14:2; strkjv@19:6|.

rwp@Revelation:2:19 @{Thy works} (\sou ta erga\). As in strkjv@2:2| and explained (explanatory use of \kai\ =namely) by what follows. Four items are given, with separate feminine article for each (\tˆn agapˆn, tˆn pistin, tˆn diakonian, tˆn hupomonˆn\), a longer list of graces than in strkjv@2:2| for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (\pistin\) here may be "faithfulness," and ministry (\diakonian\) is ministration to needs of others (Acts:11:29; strkjv@1Corinthians:16:15|). {And that} (\kai\). Only \kai\ (and) in the Greek, but doubtless \hoti\ (that) is understood. {Than the first} (\t“n pr“t“n\). Ablative after the comparative \pleiona\ (more).

rwp@Revelation:3:2 @{Be thou watchful} (\ginou grˆgor“n\). Periphrastic imperative with present middle of \ginomai\ (keep on becoming) and present active participle of \grˆgore“\ (late present from perfect \egrˆgora\ and that from \egeir“\, as in strkjv@Matthew:24:42|) and see strkjv@16:15| for \grˆgore“\ also. He does not say "Arise from the dead" (Ephesians:5:14|), for there are vestiges of life. Those still alive are addressed through the angel of the church. {Stablish the things that remain} (\stˆrison ta loipa\). First aorist active imperative of \stˆriz“\, to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Titus:1:5|). Every new pastor faces such a problem. {Which were ready to die} (\ha emellon apothanein\). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation "with a delicate optimism" (Swete) as having passed the crisis, a sort of epistolary imperfect. {For I have found no works of thine} (\ou gar heurˆka sou erga\). "For I have not found any works of thine." Perfect active indicative of \heurisk“\. The church as a whole represented by \sou\ (thy). {Fulfilled} (\peplˆr“mena\). Perfect passive predicate participle of \plˆro“\. Their works have not measured up to God's standard (\en“pion tou theou mou\).

rwp@Revelation:3:14 @{In Laodicea} (\en Laodikiƒi\). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians:4:16|), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (_op. cit._, p. 413) "the City of Compromise," the church here founded apparently by Epaphras (Colossians:1:7; strkjv@4:12f.|), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. {The Amen} (\ho Amˆn\). Personal (masculine article) name here alone, though in strkjv@Isaiah:65:16| we have "the God of Amen" understood in the LXX as "the God of truth" (\ton theon ton alˆthinon\). Here applied to Christ. See strkjv@1:5| for \ho martus ho pistos\ (the faithful witness) and strkjv@3:7| for \ho alˆthinos\ (the genuine), "whose testimony never falls short of the truth" (Swete). {The beginning of the creation of God} (\hˆ archˆ tˆs ktise“s tou theou\). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians:1:15,18|, a passage probably known to the Laodiceans, strkjv@John:1:3; strkjv@Hebrews:1:2|, as is made clear by strkjv@1:18; strkjv@2:8; strkjv@3:21; strkjv@5:13|).

rwp@Revelation:4:2 @{Straightway I was in the Spirit} (\euthe“s egenomˆn en pneumati\). But John had already "come to be in the Spirit" (1:10|, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in strkjv@1:10| (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in strkjv@1:10|. {Was set} (\ekeito\). Imperfect middle of \keimai\, old verb, used as passive of \tithˆmi\. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from strkjv@1Kings:22:19; strkjv@Isaiah:6:1ff.; strkjv@Ezekiel:1:26-28; strkjv@Daniel:7:9f|. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew:5:34f.; strkjv@23:22; strkjv@Hebrews:1:3| and in nearly every chapter in the Revelation, strkjv@1:4|, etc.). The use of \kathˆmenos\ (sitting) for the name of God is like the Hebrew avoidance of the name _Jahweh_ and is distinguished from the Son in strkjv@6:16; strkjv@7:10|. {Upon the throne} (\epi ton thronon\). \Epi\ with the accusative, as in strkjv@4:4; strkjv@6:2,4f.; strkjv@11:16; strkjv@20:4|, but in verses 9,10, strkjv@4:1,7,13; strkjv@6:16; strkjv@7:15| we have \epi tou thronou\ (genitive), while in strkjv@7:10; strkjv@19:14; strkjv@21:5| we have \epi t“i thron“i\ (locative) with no great distinction in the resultant idea.

rwp@Revelation:5:4 @{I wept much} (\eg“ eklaion polu\). Imperfect active of \klai“\, picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (1:12; strkjv@2:14; strkjv@5:4,14; strkjv@6:8,9; strkjv@10:10; strkjv@19:14; strkjv@21:15|). Perhaps weeping aloud. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. {Worthy} (\axios\). Predicative nominative after \heurethˆ\.

rwp@Revelation:5:13 @{Every created thing} (\pƒn ktisma\). Every creature in a still wider antiphonal circle beyond the circle of angels (from \ktiz“\, for which see strkjv@1Timothy:4:4; strkjv@James:1:18|), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3|, with on the sea \epi tˆs thalassˆs\ added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in strkjv@Romans:8:20-22| concerning the sympathetic agony of creation (\ktisis\) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. {Saying} (\legontas\). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have \legonta\ (grammatical gender agreeing with \panta\) present active participle of \leg“\, to say. {And to the Lamb} (\kai t“i arni“i\). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in strkjv@4:11| and the addition of \to kratos\ (active power) in place of \ischus\ (reserve of strength) in strkjv@5:12|.

rwp@Revelation:8:1 @{And when he opened} (\kai hotan ˆnoixen\). Here modal \an\ is used with \hote\ (used about the opening of the preceding six seals), but \hotan\ is not here rendered more indefinite, as is sometimes true (Mark:3:11; strkjv@Revelation:4:9|), but here and possibly (can be repetition) in strkjv@Mark:11:19| it is a particular instance, not a general rule (Robertson, _Grammar_, p. 973). {There followed a silence} (\egeneto sigˆ\). Second aorist middle of \ginomai\. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See strkjv@10:4|. {About the space of half an hour} (\h“s hˆmi“ron\). Late and rare word (\hˆmi\, half, \h“ra\, hour), here only in N.T. Accusative of extent of time.

rwp@Revelation:9:6 @{Men} (\hoi anthr“poi\). Generic use of the article (men as a class). {Shall not find it} (\ou mˆ heurˆsousin auton\). Strong double negative \ou mˆ\ with the future active indicative according to Aleph Q, but \heur“sin\ (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in strkjv@Job:3:21; strkjv@Jeremiah:8:3|. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the \basanismos\ of an evil conscience" (Swete). {They shall desire to die} (\epithumˆsousin apothanein\). Future active of \epithume“\, a climax to \zˆtˆsousin\ (they shall seek), to desire vehemently. Paul in strkjv@Phillipians:1:23| shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here. {Fleeth} (\pheugei\). Vivid futuristic present active indicative of \pheug“\. Even death does not come to their relief.

rwp@Revelation:9:9 @{As it were breastplates of iron} (\h“s th“rakas siderous\). The \th“rax\ was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Revelation:9:9,17; strkjv@1Thessalonians:5:8; strkjv@Ephesians:6:14|). The armour for the breastplate was usually of iron (\siderous\, strkjv@Revelation:2:27|), but with the locusts it only seemed to be so (\h“s\). However, the scaly backs and flanks of the locusts do resemble coats of mail. "The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation" (Swete). {The sound of their wings} (\hˆ ph“nˆ t“n pterug“n\). Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them. {As the sound of chariots, of many horses rushing to war} (\h“s ph“nˆ harmat“n hipp“n poll“n trechont“n eis polemon\). Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in strkjv@Joel:2:4f|. \Trechont“n\ is present active predicate participle of \trech“\, to run. Cf. strkjv@2Kings:7:6; strkjv@Jeremiah:47:3|.

rwp@Revelation:10:2 @{And he had} (\kai ech“n\). This use of the participle in place of \eichen\ (imperfect) is like that in strkjv@4:7f.; strkjv@12:2; strkjv@19:12; strkjv@21:12,14|, a Semitic idiom (Charles), or as if \katabain“n\ (nominative) had preceded in place of \katabainonta\. {A little book} (\biblaridion\). A diminutive of \biblarion\ (papyri), itself a diminutive of \biblion\ (5:1|) and perhaps in contrast with it, a rare form in Hermas and strkjv@Revelation:10:2,9,10|. In strkjv@10:8| Tischendorf reads \biblidarion\, diminutive of \biblidion\ (Aristophanes) instead of \biblion\ (Westcott and Hort). The contents of this little book are found in strkjv@11:1-13|. {Open} (\ˆne“igmenon\). See strkjv@Ezekiel:2:9f|. Perfect (triple reduplication) passive participle of \anoig“\, in contrast to the closed book in strkjv@5:1|. There also we have \epi\ (upon) \tˆn dexian\ (the right hand), for it was a large roll, but here the little open roll is held in the hand (\en tˆi cheiri\), apparently the left hand (verse 5|). {He set} (\ethˆken\). First aorist active indicative of \tithˆmi\. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (\ton poda ton dexion\) being on the sea (\epi tˆs thalassˆs\) and the left (\ton eu“numon\) upon the land (\epi tˆs gˆs\). It makes a bold and graphic picture. {As a lion roareth} (\h“sper le“n mukƒtai\). Only instance of \h“sper\ in the Apocalypse, but \h“s\ in the same sense several times. Present middle indicative of \mukaomai\, an old onomatopoetic word from \mu\ or \moo\ (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin _mugire_, but in Theocritus for the roaring of a lion as here, though in strkjv@1Peter:5:8| we have \“ruomai\. Homer uses \mukaomai\ for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. strkjv@1:10; strkjv@5:2,12; strkjv@6:10; strkjv@7:2,10|, etc.

rwp@Revelation:12:8 @{And they prevailed not} (\kai ouk ischusan\). Here \kai\ equals "and yet" or "but." A few MSS. read the singular \ischusen\ like \epolemˆsen\, but wrongly so. {Neither was their place found any more} (\oude topos heurethˆ aut“n eti\). First aorist passive indicative of \heurisk“\, to find. Probably \aut“n\ is the objective genitive (place for them), just as in strkjv@20:11| \autois\ (dative, for them) is used with \topos ouch heurethˆ\. The phrase occurs in strkjv@Daniel:2:35| Theod. and strkjv@Zechariah:10:10|. The dragon is finally expelled from heaven (cf. strkjv@Job:1:6|), though to us it seems a difficult conception to think of Satan having had access to heaven.

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:14:5 @{Was found no lie} (\ouch heurethˆ pseudos\). First aorist passive indicative of \heurisk“\. In strkjv@1Peter:2:23| this passage (Isaiah:53:9|) is quoted with \dolos\ (deceit, guile) instead of \pseudos\ (lie), but the difference is not great. {Without blemish} (\am“moi\). Alpha privative and \m“mos\ (blemish, spot). As Christ the Paschal Lamb is (1Peter:1:19; strkjv@Hebrews:9:14|), so the followers of the Lamb are to be in the end (Phillipians:2:15|).

rwp@Revelation:16:20 @{Fled} (\ephugen\). Second aorist active indicative of \pheug“\. Islands sometimes sink in the sea in earthquakes (6:14|). {Were not found} (\ouch heurethˆsan\). First aorist passive indicative of \heurisk“\. See strkjv@20:11| for the same idea.

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ˆren\). First aorist active indicative of \air“\. {As it were a great millstone} (\h“s mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball“\, to hurl. {With a mighty fall} (\hormˆmati\). Instrumental case (manner) of \hormˆma\, a rush, old word from \horma“\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethˆsetai\). Future (first) passive of \ball“\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou mˆ heurethˆi eti\). Double negative with first aorist passive subjunctive of \heurisk“\. See strkjv@9:6| for \ou mˆ\ with the active voice of \heurisk“\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

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:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo pros“pou ephugen hˆ ge kai ho ouranos\). Second aorist (prophetic) active of \pheug“\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

rwp@Revelation:20:15 @{If any was not found written in the book of life} (\ei tis ouch heurethˆ en tˆi bibl“i tˆs z“ˆs\). Condition of first class with \ei\ and the first aorist passive indicative of \heurisk“\. In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, strkjv@Matthew:5:22|). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In strkjv@Daniel:12:2| there is a resurrection to death as well as to life and so in strkjv@John:5:29; strkjv@Acts:24:15|.

rwp@Revelation:21:11 @{Having the glory of God} (\echousan tˆn doxan tou theou\). Syntactically this clause goes with verse 10|, the feminine accusative singular participle \echousan\ agreeing with \polin\, the radiance of the dazzling splendour of God as seen in strkjv@Isaiah:60:1; strkjv@Ezekiel:43:5|. God's very presence is in the Holy City (the Bride). {Light} (\ph“stˆr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\ph“s\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\ph“tismos\) of God in the face of Christ (2Corinthians:4:6|) and who radiate it to men (Phillipians:2:15|). See both words in strkjv@Genesis:1:3,14|. "The 'luminary' of the Holy City is her witness to Christ" (Swete). {Like unto a stone most precious} (\homoios lith“i timi“tat“i\). Associative instrumental case after \homoios\. \Timi“tat“i\ is the elative superlative. {As it were a jasper stone} (\h“s lith“i iaspidi\). As in strkjv@4:3|, which see. {Clear as crystal} (\krustallizonti\). Verb not found elsewhere from \krustallos\ (old word, strkjv@4:6; strkjv@22:1|), "of crystalline brightness and transparency" (Thayer), "transparent and gleaming as rock-crystal" (Moffatt).

rwp@Revelation:21:14 @{Had} (\ech“n\). Masculine present active participle of \ech“\ instead of \echon\ (neuter like to \teichos\), and the participle occurs independently as if a principal verb (\eichen\) as often in this book. {Twelve foundations} (\themelious d“deka\). Foundation stones, old adjective (from \thema\, from \tithˆmi\), here as in strkjv@1Corinthians:3:11ff.; strkjv@2Timothy:2:19|, with \lithous\ (stones understood), though often neuter substantive to \themelion\ (Luke:6:48f.; strkjv@Acts:16:26|). See strkjv@Isaiah:28:16; strkjv@Hebrews:11:10|. Twelve because of the twelve apostles as foundation stones (Ephesians:2:20|). {On them} (\ep' aut“n\). On the twelve foundation stones. {Names of the twelve apostles of the Lamb} (\onomata t“n d“deka apostol“n tou arniou\). Jesus had spoken of twelve thrones for the apostles (Matthew:19:28|); names of all twelve are here written, not just that of Peter, as some would argue from strkjv@Matthew:16:18|. As a matter of fact, Christ is the corner stone or \akrog“niaion\ (1Peter:2:6; strkjv@1Corinthians:3:10; strkjv@Ephesians:2:20|), though rejected by the Sanhedrin (Matthew:21:42ff.|). One may wonder if the name of Judas is on that stone or that of Matthias.

rwp@Revelation:21:19 @{Were adorned} (\kekosmˆmenoi\). Perfect passive participle of \kosme“\ as in verse 2|, but without the copula \ˆsan\ (were), followed by instrumental case \lith“i\ (stone). {With all manner of precious stones} (\panti lith“i timi“i\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkˆd“n\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.

rwp@Revelation:22:3 @{There shall be no curse any more} (\pan katathema ouk estai eti\). No other example of \katathema\ has been found outside of the _Didache_ XVI. 5, though the verb \katathematiz“\ occurs in strkjv@Matthew:26:74|, meaning to curse, while we have \anathematiz“\ in strkjv@Mark:14:71| in the same sense. It may be a syncopated form of \katanathema\. The usual \anathema\ (curse) occurs in strkjv@1Corinthians:16:22; strkjv@Galatians:1:8; strkjv@Romans:9:3|. For \pan\ with \ouk=ouden\ see strkjv@21:27|. {Shall do him service} (\latreusousin aut“i\). Future active of \latreu“\, linear idea, "shall keep on serving." See strkjv@7:15| for present active indicative of this same verb with the dative \aut“i\ as here, picturing the worship of God in heaven. See strkjv@27:1| for "the throne of God and of the Lamb."

rwp@Revelation:22:18 @{I testify} (\Eg“ martur“\). Commentators disagree keenly about the words in verses 18,19|. Charles rejects them as an interpolation and out of harmony with the rest of the book. Beckwith takes them to be John's own warning, drawn from strkjv@Deuteronomy:4:2| "to every man that heareth" (\panti t“i akouonti\, dative of the articular present active participle of \akou“\, which compare strkjv@1:3|). Swete properly holds these verses to be from Jesus himself, still bearing solemn witness to this book, with warning against wilful perversion of its teachings. {If any man shall add} (\ean tis epithˆi\). Condition of the third class with \ean\ and the second aorist active subjunctive of \epitithˆmi\, with \epi\ added with \auta\, as also in the conclusion \epithˆsei ep' auton\ (future active). This warning is directed against perversions of this book, not about the New Testament or the Bible as a whole, though it may be true there also. Surely no warning was more needed when we consider the treatment accorded the Apocalypse, so that Dr. Robert South said that the Apocalypse either found one crazy or left him so.

rwp@Romans:1:3 @{Concerning his Son} (\peri tou huiou autou\). Just as Jesus found himself in the O.T. (Luke:24:27,46|). The deity of Christ here stated. {According to the flesh} (\kata sarka\). His real humanity alongside of his real deity. For the descent from David see strkjv@Matthew:1:1,6,20; strkjv@Luke:1:27; strkjv@John:7:42; strkjv@Acts:13:23|, etc.

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \gin“sk“\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch h“s theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\hˆ asunetos aut“n kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \suniˆmi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisthˆ\, first aorist ingressive passive of \skotiz“\, to darken).

rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz“\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale“\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge“\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugˆtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz“\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperˆphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \alˆ\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kak“n\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.

rwp@Romans:3:4 @{Let God be found true} (\ginesth“ ho theos alˆthˆs\). "Let God continue to be true" (present middle imperative). {But every man a liar} (\pƒs de anthr“pos pseustˆs\). The contrast in \de\ really means, "though every man be found a liar." Cf. strkjv@Psalms:116:12|. {As it is written} (\kath“s gegraptai\). strkjv@Psalms:51:6|. {That thou mightest be justified} (\hop“s an dikai“thˆis\). \Hop“s\ rather than the common \hina\ for purpose and \an\ with the first aorist passive subjunctive of \dikaio“\. Used of God this verb here has to mean "declared righteous," not "made righteous." {Mightest prevail} (\nikˆseis\). Future active indicative with \hop“s\ of \nika“\, to win a victory, though B L have \nikˆsˆis\ (first aorist active subjunctive, the usual construction). {When thou comest into judgement} (\en t“i krinesthai se\). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

rwp@Romans:3:9 @{What then?} (\ti oun?\). Paul's frequent query, to be taken with verses 1,2|. {Are we in worse case than they?} (\proechometha?\). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. Songs:the point remains unsettled. The papyri throw no light on it. {No, in no wise} (\ou pant“s\). "Not at all." See strkjv@1Corinthians:5:10|. {We before laid to the charge} (\proˆitiasametha\). First aorist middle indicative of \proaitiaomai\, to make a prior accusation, a word not yet found anywhere else. Paul refers to strkjv@1:18-32| for the Greeks and strkjv@2:1-29| for the Jews. The infinitive \einai\ with the accusative \pantas\ is in indirect discourse. {Under sin} (\hupo hamartian\). See strkjv@Galatians:3:22; strkjv@Romans:7:14|.

rwp@Romans:3:26 @{For the shewing} (\pros tˆn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en t“i nun kair“i\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosunˆ theou\ and the \dikaiosunˆ ek piste“s\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

rwp@Romans:4:1 @{What then shall we say?} (\ti oun eroumen?\). Paul is fond of this rhetorical question (4:1; strkjv@6:1; strkjv@7:7; strkjv@8:31; strkjv@9:14,30|). {Forefather} (\propatora\). Old word, only here in N.T. Accusative case in apposition with \Abraam\ (accusative of general reference with the infinitive). {Hath found} (\heurˆkenai\). Westcott and Hort put \heurˆkenai\ in the margin because B omits it, a needless precaution. It is the perfect active infinitive of \heurisk“\ in indirect discourse after \eroumen\. The MSS. differ in the position of \kata sarka\.

rwp@Romans:7:9 @{I was alive} (\ez“n\). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\hˆ hamartia anezˆsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthousˆs tˆs entolˆs\, genitive absolute). {But I died} (\eg“ de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

rwp@Romans:7:10 @{This I found unto death} (\heurethˆ moi--hautˆ eis thanaton\). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of \heurisk“\, to find, not active as the English has it. It turned out so for me (ethical dative).

rwp@Romans:8:19 @{The earnest expectation of creation} (\hˆ apokaradokia tˆs ktise“s\). This substantive has so far been found nowhere save here and strkjv@Phillipians:1:20|, though the verb \apokaradoke“\ is common in Polybius and Plutarch. Milligan (_Vocabulary_) thinks that Paul may have made the substantive from the verb. It is a double compound (\apo\, off from, \kara\, head, \doke“\, Ionic verb, to watch), hence to watch eagerly with outstretched head. {Waiteth for} (\apekdechetai\). See on ¯1Corinthians:1:7; strkjv@Galatians:5:5| for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer). {The revealing of the sons of God} (\tˆn apokalupsin t“n hui“n tou theou\). Cf. strkjv@1John:3:2; strkjv@2Thessalonians:2:8; strkjv@Colossians:3:4|. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:9:32 @We must supply the omitted verb \edi“xa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan t“i lith“i tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt“\ means to cut (\kopt“\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).

rwp@Romans:10:20 @{Is very bold} (\apotolmƒi\). Present active indicative of \apotolma“\, old word, to assume boldness (\apo\, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites strkjv@Isaiah:65:1| in support of his own courage against the prejudice of the Jews. See strkjv@9:30-33| for illustration of this point. {I was found} (\heurethˆn\). First aorist passive indicative of \heurisk“\.

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

rwp@Romans:14:4 @{Who art thou?} (\su tis ei?\). Proleptic position of \su\, "thou who art thou?" {The servant of another} (\allotrion oiketˆn\). Not another (\allon\) servant (household servant, \oiketˆn\), but "another's servant." For the adjective \allotrios\, see strkjv@Luke:16:12; strkjv@2Corinthians:10:15f|. {Shall be made to stand} (\stathˆsetai\). Future passive of \histˆmi\. In spite of your sharp criticisms of one another. {Hath power} (\dunatei\). Verb found only in Paul (2Corinthians:9:8; strkjv@13:3; strkjv@Romans:14:4|), from verbal adjective \dunatos\.

rwp@Romans:14:17 @{The kingdom of God} (\hˆ basileia tou theou\). Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See strkjv@1Corinthians:4:21|. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces.

rwp@Romans:15:20 @{Yea} (\hout“s de\). "And so," introducing a limitation to the preceding statement. {Making it my aim} (\philotimoumenon\). Present middle participle (accusative case agreeing with \me\) of \philotimeomai\, old verb, to be fond of honour (\philos, timˆ\). In N.T. only here and strkjv@1Thessalonians:4:11; strkjv@2Corinthians:5:9|. A noble word in itself, quite different in aim from the Latin word for {ambition} (\ambio\, to go on both sides to carry one's point). {Not where} (\ouch hopou\). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. {That I might now build upon another man's foundation} (\hina mˆ ep' allotrion themelion oikodom“\). For \allotrios\ (not \allos\) see strkjv@14:4|. For \themelion\, see strkjv@Luke:6:48f.; strkjv@1Corinthians:3:11|. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

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

rwp@Romans:16:9 @{Urbanus} (\Ourbanon\). "A common Roman slave name found among members of the household" (Sanday and Headlam). A Latin adjective from _urbs_, city (city-bred). {Stachys} (\Stachun\). A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Matthew:12:1|).

rwp@Romans:16:15 @{Philologus} (\Philologon\). Another common slave name. {Julia} (\Ioulian\). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife. {Nereus} (\Nˆrea\). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why. {Olympas} (\Olumpƒn\). Possibly an abbreviation for Olympiodorus. {All the saints that are with them} (\tous sun autois pantas hagious\). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.

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:2:5 @{Workers at home} (\oikourgous\). Songs:the oldest MSS. (from \oikos, ergou\) instead of \oikourous\, keepers at home (from \koiso, ouros\, keeper). Rare word, found in Soranus, a medical writer, Field says. Cf. strkjv@1Timothy:5:13|. "Keepers at home" are usually "workers at home." {Kind} (\agathas\). See strkjv@Romans:5:7|. See strkjv@Colossians:3:18; strkjv@Ephesians:5:22| for the same use of \hupotassomai\, to be in subjection. Note \idiois\ (their own). See strkjv@1Timothy:6:1| for the same negative purpose clause (\hina mˆ blasphˆmˆtai\).

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