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rwp@Info @ There is no doubt of the need of a new series of volumes today in the light of the new knowledge. Many ministers have urged me to undertake such a task and finally I have agreed to do it at the solicitation of my publishers. The readers of these volumes (six are planned) are expected to be primarily those who know no Greek or comparatively little and yet who are anxious to get fresh help from the study of words and phrases in the New Testament, men who do not have access to the technical books required, like Moulton and Milligan's _Vocabulary of the New Testament_. The critical student will appreciate the more delicate distinctions in words. But it is a sad fact that many ministers, laymen, and women, who took courses in Greek at college, university, or seminary, have allowed the cares of the world and the deceitfulness of riches to choke off the Greek that they once knew. Some, strangely enough, have done it even in the supposed interest of the very gospel whose vivid messages they have thus allowed to grow dim and faint. If some of these vast numbers can have their interest in the Greek New Testament revived, these volumes will be worth while. Some may be incited, as many have been by my volume, _The Minister and His Greek New Testament_, to begin the study of the Greek New Testament under the guidance of a book like Davis's _Beginner's Grammar of the Greek New Testament_. Others who are without a turn for Greek or without any opportunity to start the study will be able to follow the drift of the remarks and be able to use it all to profit in sermons, in Sunday school lessons, or for private edification.

rwp@1Corinthians:3:9 @{God's fellow-workers} (\theou sunergoi\). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product. {God's husbandry} (\theou ge“rgion\). God's tilled land (\gˆ, ergon\). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless. {God's building} (\theou oikodomˆ\). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (\oikos\, house, \dem“\, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.

rwp@1Corinthians:7:32 @{Free from cares} (\amerimnous\). Old compound adjective (\a\ privative and \merimna\, anxiety). In N.T. only here and strkjv@Matthew:28:14| which see. {The things of the Lord} (\ta tou Kuriou\). The ideal state (so as to the widow and the virgin in verse 33|), but even the unmarried do let the cares of the world choke the word (Mark:4:19|). {How he may please the Lord} (\p“s aresˆi t“i Kuri“i\). Deliberative subjunctive with \p“s\ retained in an indirect question. Dative case of \Kuri“i\. Same construction in verse 33| with \p“s aresˆi tˆi gunaiki\ (his wife) and in 34| \p“s aresˆi t“i andri\ (her husband).

rwp@1Corinthians:8:13 @{Meat} (\br“ma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou mˆ phag“ krea eis ton ai“na\). The strong double negative \ou mˆ\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.

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@1John:3:22 @{Whatsoever we ask} (\ho ean ait“men\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean katagin“skˆi\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\tˆroumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk“\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\en“pion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.

rwp@1Peter:3:19 @{In which also} (\en h“i kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \N“e kai\ (Noah also), or \En“ch kai\ (Enoch also), or \en h“i kai En“ch\ (in which Enoch also) which an early scribe misunderstood or omitted \En“ch kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekˆruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kˆruss“\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en h“i\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulakˆi pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulakˆi\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\tˆi ekklˆsiƒi Thessalonike“n\). The dative case in address. Note absence of the article with \Thessalonike“n\ because a proper name and so definite without it. This is the common use of \ekklˆsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en the“i patri kai kuri“i Jˆsou Christ“i\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \the“i patri\ and \kuri“i Jˆsou Christ“i\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\s“tˆra Iˆsoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri“\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirˆnˆ\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair“\, rejoice) from which \charizomai\ comes. {Peace} (\eirˆnˆ\) is more than the Hebrew _shal“m_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kath“s dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz“\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthˆnai to euaggelion\). First aorist passive infinitive of \pisteu“\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\hout“s laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch h“s anthr“pois areskontes\). Dative case with \aresk“\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz“\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\t“n kai ton Kurion apokteinant“n Iˆsoun kai tous prophˆtas\). First aorist active participle of \apoktein“\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hˆmƒs ekdi“xant“n\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\The“i mˆ areskont“n\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthr“pois enanti“n\). Dative case with the adjective \enanti“n\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.

rwp@1Timothy:3:7 @{From them that are without} (\apo t“n ex“then\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz“\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pˆgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

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:9:2 @{I glory} (\kauch“mai\). Present middle indicative. I still am glorying, in spite of the poor performance of the Corinthians. {Hath been prepared} (\pareskeuastai\). Perfect passive indicative of \paraskeuaz“\, to make ready, "stands prepared." {Stirred up} (\ˆrethise\). First aorist active indicative of \erethiz“\ (from \ereth“\, to excite), to excite in a good sense here, in a bad sense in strkjv@Colossians:3:21|, the only N.T. examples. {Very many of them} (\tous pleionas\). The more, the majority.

rwp@2Corinthians:9:3 @{I sent} (\epempsa\). Not literary plural with this epistolary aorist as in 18,22|. {That ye may be prepared} (\hina pareskeuasmenoi ˆte\). Perfect passive subjunctive in the final clause, "that ye may really be prepared," "as I said" (\kath“s elegon\) and not just say that ye are prepared. Paul's very syntax tells against them.

rwp@2Peter:1:9 @{He that lacketh these things} (\h“i mˆ parestin tauta\). "To whom (dative case of possession) these things are not (\mˆ\ because a general or indefinite relative clause)." {Seeing only what is near} (\mu“paz“n\). Present active participle of \mu“paz“\, a rare verb from \mu“ps\ (in Aristotle for a near-sighted man) and that from \mue“ tous “pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mu“paz“\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mu“pasousˆi kai apostrephomenˆi\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lˆthˆn lab“n\). "Having received forgetfulness." Second aorist active participle of \lamban“\ and accusative \lˆthˆn\, old word, from \lˆthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnˆsin lab“n\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan“\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel“\, to wish) has almost an adverbial sense here. {Compacted} (\sunest“sa\). See Paul's \sunestˆken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistˆmi\, feminine singular agreeing with \gˆ\ (nearest to it) rather than with \ouranoi\ (subject of \ˆsan\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\t“i tou theou log“i\). Instrumental case \log“i\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rˆmati theou\).

rwp@2Timothy:2:4 @{No soldier on service} (\oudeis strateuomenos\). "No one serving as a soldier." See strkjv@1Corinthians:9:7| for this old verb and strkjv@2Corinthians:10:3; strkjv@1Timothy:1:18| for the metaphorical use. {Entangleth himself} (\empleketai\). Old compound, to inweave (see strkjv@Matthew:27:29| for \plek“\), in N.T. only here and strkjv@2Peter:2:20|. Present middle (direct) indicative. {In the affairs} (\tais pragmateiais\). Old word (from \pragmateuomai\, strkjv@Luke:19:13|), business, occupation, only here in N.T. {Of this life} (\tou biou\). No "this" in the Greek, "of life" (course of life as in strkjv@1Timothy:2:2|, not existence \z“ˆ\). {Him who enrolled him as a soldier} (\t“i stratologˆsanti\). Dative case after \aresˆi\ (first aorist active subjunctive of \aresk“\, to please, strkjv@1Thessalonians:2:4|, purpose clause with \hina\) of the articular first aorist active participle of \stratologe“\, literary _Koin‚_ word (\stratologos\, from \stratos\ and \leg“\), only here in N.T.

rwp@2Timothy:4:17 @{But the Lord stood by me} (\ho de kurios moi parestˆ\). Second aorist active of \paristˆmi\ (intransitive use), "took his stand by my side." See strkjv@Romans:16:2|. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. {Strengthened me} (\enedunam“sen me\). "Poured power into me." See strkjv@Phillipians:4:13|. {That through me the message might be fully proclaimed} (\hina di' emou to kˆrugma plˆrophorˆthˆi\). Final clause with \hina\ and first aorist passive subjunctive of \plˆrophore“\ (see verse 5|). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. {And that all the Gentiles might hear} (\kai akous“sin panta ta ethnˆ\). Continuation of the purpose with the aorist active subjunctive of \akou“\. {I was delivered out of the mouth of the lion} (\erusthˆn ek stomatos leontos\). First aorist passive indicative of \ruomai\ (1Thessalonians:1:10|). A proverb, but not certain what the application is whether to Nero or to Satan (1Thessalonians:2:18|) or to the lion in the arena where Paul could not be sent because a Roman citizen.

rwp@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestˆsen heauton z“nta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristˆmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch“\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmˆriois\). Literally, "in many proofs." \Tekmˆrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin‚_ (papyri, etc.). The verb \tekmair“\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmˆrion\ (proof) and \sˆmeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan“\, late _Koin‚_ verb from root \opt“\ seen in \opsomai, “phthˆn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hˆmer“n tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri tˆs basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:2:24 @{God raised up} (\ho theos anestˆsen\). _Est hoc summum orationis_ (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. "At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers" (Furneaux). {The pangs of death} (\tas “dinas tou thanatou\). Codex Bezae has "Hades" instead of death. The LXX has \“dinas thanatou\ in strkjv@Psalms:18:4|, but the Hebrew original means "snares" or "traps" or "cords" of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word \“dinas\ (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. "Loosing" (\lusas\) suits better the notion of "snares" held a prisoner by death, but birth pangs do bring deliverance to the mother also. {Because} (\kathoti\). This old conjunction (\kata, hoti\) occurs in the N.T. only in Luke's writings. {That he should be holden} (\krateisthai auton\). Infinitive present passive with accusative of general reference and subject of \ˆn adunaton\. The figure goes with "loosed" (\lusas\) above.

rwp@Acts:3:13 @{His servant Jesus} (\ton paida Iˆsoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men pared“kate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradid“mi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.

rwp@Acts:4:10 @{Be it known} (\gn“ston est“\). Imperative present active third singular of \eimi\, to be, and the verbal adjective \gn“ston\. {Whom ye crucified} (\hon humeis estaur“sate\). Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note \humeis\ (ye) again. {Whom God raised from the dead} (\hon ho theos ˆgeiren ek nekr“n\). Note repetition of \hon\ (whom). This is God's answer to their act of crucifixion. {In him doth this man stand} (\en tout“i houtos parestˆken\). Rather (note play on \houtos\), "In this one (\hon, hon\) this one stands (present perfect active indicative, intransitive)." In Jesus this man stands before you whole (\hugiˆs\). It was a centre shot.

rwp@Acts:4:11 @{Of you the builders} (\huph' hum“n t“n oikodom“n\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).

rwp@Acts:4:26 @{Set themselves in array} (\parestˆsan\). Literally, stood by. {Against his Anointed} (\kata tou Christou autou\). Against his Messiah, his Christ.

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

rwp@Acts:6:5 @{Pleased} (\ˆresen\). Aorist active indicative of \aresk“\ like Latin _placuit_ when a vote was taken. The use of \en“pion\ before "the whole multitude" is like the LXX. {They chose} (\exelexanto\). First aorist middle indicative of \ekleg“\, to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is "a man full of faith and the Holy Spirit" and Nicolas "a proselyte of Antioch" (who was not then born a Jew, but had come to the Jews from the Greek world).

rwp@Acts:9:39 @{Stood by him} (\parestˆsan aut“i\). Second aorist active indicative, intransitive, of \paristˆmi\). Vivid picture of this group of widows as they stood around Peter, weeping (\klaiousai\) and showing (\epideiknumenai\, present middle as belonging to themselves, pointing with pride to) the very inner garments (\chit“nas\) and outer garments (\himatia\), like the Latin _tunica_ and _toga_, which she made from time to time (\epoiei\, imperfect active, repeated action). It was a heart-breaking scene.

rwp@Acts:9:41 @{Raised her up} (\anestˆsen autˆn\). First aorist active indicative, transitive, of \anistˆmi\. {Presented} (\parestˆsen\). First aorist active indicative, transitive of \paristˆmi\ (cf. intransitive second aorist in verse 39| above). It was a joyful time for Peter, the widows, all the saints, and for Dorcas.

rwp@Acts:10:41 @{Chosen before} (\prokecheirotonˆmenois\). Perfect passive participle dative plural from \procheirotone“\, to choose or designate by hand (\cheirotone“, cheir\, hand, and \tein“\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hˆmin hoitines sunephagomen kai sunepiomen aut“i\). The "who" (\hoitines\) is first person agreeing with "us" (\hˆmin\). Second aorist active indicative of the common verbs \sunesthi“\ and \sumpin“\. \Aut“i\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastˆnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.

rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

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:20:19 @[After what manner I was with you} (\p“s meth' h–m“n egenomˆn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleu“n t“i kuri“i\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu“\ six times for serving God (Page). {With all lowliness of mind} (\meta pasˆs tapeinophrosunˆs\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakru“n\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasm“n t“n sumbant“n moi\). Construed also with \meta\. Second aorist active participle of \sunbain“\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais t“n Ioudai“n\). Like the plot (\epiboulˆ\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.

rwp@Acts:22:2 @{He spake} (\proseph“nei\). Imperfect active, was speaking. See aorist active \proseph“nˆsen\ in strkjv@21:40|. {They were the more quiet} (\mƒllon pareschon hˆsuchian\). Literally, The more (\mƒllon\) they furnished or supplied (second aorist active indicative of \parech“\) quietness (\hˆsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sigˆ, siga“, hˆsuchaz“\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin‚_ Greek, but they much preferred the Aramaic. It was a masterstroke.

rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parest“sin aut“i\). Dative case of second perfect participle of \paristˆmi\, to place, and intransitive. See the same form in verse 4| (\parest“tes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt“\ is also used).

rwp@Acts:23:29 @{Concerning questions of their law} (\peri zˆtˆmata tou nomou aut“n\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mˆden de axion thanatou ˆ desm“n echonta enklˆma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklˆma\ is old word for accusation or crime from \egkale“\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

rwp@Acts:23:33 @{And they} (\hoitines\). Which very ones, the cavalry, the horsemen of verse 31|. {Delivered} (\anadontes\). Second aorist active participle of \anadid“mi\, old verb to give up, to hand over, here only in the N.T. {Presented Paul also} (\parestˆsan kai ton Paulon\). First aorist active (transitive, not second aorist intransitive) indicative of \paristˆmi\, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

rwp@Acts:24:2 @{When he (Paul) was called} (\klˆthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale“\. Seeing that by thee we enjoy much peace (\pollˆs eirˆnˆs tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia tˆs pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe“\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorth“mat“n ginomen“n t“i ethnei tout“i\). Genitive absolute again, \ginomen“n\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorth“ma\ (from \diortho“\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

rwp@Acts:27:23 @{For there stood by me} (\parestˆ gar moi\). Second aorist active (intransitive) indicative of \paristˆmi\ with the locative case (beside me). The very form used by Paul of his trial (2Timothy:4:17|) when "the Lord stood by me" (\ho de kurios moi parestˆ\) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul's present confidence.

rwp@Colossians:1:10 @{To walk worthily of the Lord} (\peripatˆsai axi“s tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See strkjv@1Thessalonians:2:12; strkjv@Phillipians:1:27; strkjv@Ephesians:4:1| for a like use of \axi“s\ (adverb) with the genitive. {In the knowledge of God} (\tˆi epign“sei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6|. {Unto all pleasing} (\eis pƒsan areskian\). In order to please God in all things (1Thessalonians:4:1|). \Areskia\ is late word from \areskeu“\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

rwp@Colossians:3:22 @{Your masters according to the flesh} (\tois kata sarka kuriois\). "Lords" really, but these Christian slaves (\douloi\) had Christ as lord, but even so they were to obey their lords in the flesh. {Not with eye-service} (\mˆ en ophthalmodouliais\). Another Pauline word (here only and strkjv@Ephesians:6:6|), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master's eye was on the slave and no longer. {Men-pleasers} (\anthr“pareskoi\). Late compound only in LXX and Paul (here and strkjv@Ephesians:6:6|). {In singleness of heart} (\en haplotˆti kardias\). Songs:in strkjv@Ephesians:6:5|. Old and expressive word from \haplous\ (simple, without folds). See strkjv@2Corinthians:11:3|. {Fearing the Lord} (\phoboumenoi ton Kurion\). Rather than the lords according to the flesh.

rwp@Ephesians:3:19 @{And to know} (\gn“nai te\). Second aorist active infinitive with \exischusˆte\. {Which passeth knowledge} (\tˆn huperballousan tˆs gn“se“s\). Ablative case \gn“se“s\ after \huperballousan\ (from \huperball“\). All the same Paul dares to scale this peak. {That ye may be filled with all the fulness of God} (\hina plˆr“thˆte eis pƒn to plˆr“ma tou theou\). Final clause again (third use of \hina\ in the sentence) with first aorist passive subjunctive of \plˆro“\ and the use of \eis\ after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in strkjv@Matthew:5:48| to be perfect (\teleioi\) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to strkjv@Romans:8:29| again for our final likeness to God in Christ.

rwp@Ephesians:5:7 @{Partakers with them} (\sunmetochoi aut“n\). Late double compound, only here in N.T., joint (\sun\) shares with (\metochoi\) them (\aut“n\). These Gnostics.

rwp@Ephesians:6:1 @{Right} (\dikaion\). In strkjv@Colossians:3:20| it is \euareston\ (well-pleasing).

rwp@Galatians:1:10 @{Amos:I persuading?} (\peith“?\). Conative present, trying to persuade like \zˆt“ areskein\ (seeking to please) where the effort is stated plainly. See strkjv@2Corinthians:5:11|. {I should not be} (\ouk an ˆmˆn\). Conclusion of second class condition, determined as unfulfilled. Regular construction here (\ei\ and imperfect indicative in the condition \ˆreskon, ouk an\ and imperfect in the conclusion). About pleasing men see on ¯1Thessalonians:2:4|. In strkjv@Colossians:3:22; Eph. strkjv@6:6| Paul uses the word "men-pleasers" (\anthr“pareskoi\).

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

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:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk“\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu“\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodotˆs ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodotˆs\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodid“mi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekzˆtousin\). That seek out God.

rwp@Hebrews:12:28 @{Wherefore} (\dio\). Ground for loyalty to Christ and for calm trust in God. {That cannot be shaken} (\asaleuton\). Old compound with alpha privative and the verbal adjective from \saleu“\ just used. In N.T. only here and strkjv@Acts:27:41|. {Let us have grace} (\ech“men charin\). Present active volitive subjunctive of \ech“\, "Let us keep on having grace" as in strkjv@4:16|, though it can mean "Let us keep on having gratitude" as in strkjv@Luke:17:9|. {Whereby} (\di' hˆs\). That is \dia charitos\. {We may offer service} (\latreu“men\). This subjunctive in a relative clause can be volitive like \ech“men\ just before (cf. imperative \stˆte\ in strkjv@1Peter:5:12|) or it might be the futuristic subjunctive as in strkjv@8:3| (\ho prosenegkˆi\). {Well pleasing} (\euarest“s\). Old compound adverb, here only in N.T. {With reverence and awe} (\meta eulabeias kai deous\). For \eulabeia\ see strkjv@5:7; strkjv@11:7|. \Deos\ is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the \deos\ becomes \phobos\" (Vincent).

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

rwp@Hebrews:13:16 @{To do good} (\tˆs eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie“\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koin“nias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\mˆ epilanthanesthe\). Prohibition with \mˆ\ and the present middle imperative of \epilanthan“\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste“\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).

rwp@Hebrews:13:21 @{Make you perfect} (\katartisai\). First aorist active optative of \katartiz“\, to equip, as in strkjv@10:5|. A wish for the future. See strkjv@1Corinthians:1:10; strkjv@2Corinthians:13:11; strkjv@2Timothy:3:17|. {Working in us} (\poi“n en hemin\). "Doing in us." Some MSS. read "in you." {Well-pleasing} (\euareston\). Compound adjective (\eu, arestos\). Usually with the dative (Romans:12:2|), here with \en“pion autou\ more like the Hebrew. This is one of the noblest doxologies in the N.T.

rwp@James:1:14 @{When he is drawn away by his own lust} (\hupo tˆs idias epithumias exelkomenos\). \Epithumia\ is old word for craving (from \epithume“\, to have a desire for) either good (Phillipians:1:23|) or evil (Romans:7:7|) as here. Like a fish drawn out from his retreat. {Enticed} (\deleazomenos\). Present passive participle of \deleaz“\, old verb from \delear\ (bait), to catch fish by bait or to hunt with snares and Philo has \huph' hˆdonˆs deleazetai\ (is enticed by pleasure). In N.T. only here and strkjv@2Peter:2:14,18|. Allured by definite bait.

rwp@John:1:4 @{In him was life} (\en aut“i z“ˆ ˆn\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z“ˆ\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \ˆn\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai hˆ z“ˆ ˆn to ph“s t“n anthr“p“n\). Here the article with both \z“ˆ\ and \ph“s\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\t“n anthr“pon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:2:3 @{When the wine failed} (\husterˆsantos oinou\). Genitive absolute with first aorist active participle of \hustere“\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

rwp@John:3:2 @{The same} (\houtos\). "This one." {By night} (\nuktos\). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23|) and the interest of Nicodemus was real and yet he wished to be cautious. {Rabbi} (\Rabbei\). See on ¯1:38|. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38|). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in strkjv@1:19-24| (Milligan and Moulton's _Comm_.). {We know} (\oidamen\). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in strkjv@9:31|. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27|). {Thou art a teacher come from God} (\apo theou elˆluthas didaskalos\). "Thou hast come from God as a teacher." Second perfect active indicative of \erchomai\ and predicative nominative \didaskalos\. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. {Can do} (\dunatai poiein\). "Can go on doing" (present active infinitive of \poie“\ and so linear). {These signs that thou doest} (\tauta ta sˆmeia ha su poieis\). Those mentioned in strkjv@2:23| that convinced so many in the crowd and that now appeal to the scholar. Note \su\ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John:12:42|), but Nicodemus dares to feel his way. {Except God be with him} (\ean mˆ ˆi ho theos met' autou\). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts:10:38|).

rwp@John:4:26 @{I that speak unto thee am he} (\Eg“ eimi ho lal“n soi\). "I am he, the one speaking to thee." In plain language Jesus now declares that he is the Messiah as he does to the blind man (John:9:37|).

rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup“ parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \h“ra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphˆken me monon\). First aorist active indicative of \aphiˆmi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta aut“i\). This old verbal adjective, from \aresk“\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:10:12 @{He that is a hireling} (\ho misth“tos\). Old word from \mistho“\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misth“tos kai ouk “n poimˆn\). Note \ouk\ with the participle \“n\ to emphasize the certainty that he is not a shepherd in contrast with \mˆ eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \mˆ hor“ntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\the“rei\). Vivid dramatic present, active indicative of \the“re“\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphiˆsin ta probata kai pheugei\). Graphic present actives again of \aphiˆmi\ and \pheug“\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz“\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz“\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz“\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.

rwp@John:11:28 @{Called Mary} (\eph“nˆsen Mariam\). First aorist active indicative of \ph“ne“\. Out of the house and away from the crowd. {Secretly} (\lathrƒi\). Old adverb from \lathros\ (\lanthan“\). To tell her the glad news. {The Master} (\ho didaskalos\). "The Teacher." Songs:they loved to call him as he was (13:13|). {Is here} (\parestin\). "Is present." {Calleth thee} (\ph“nei se\). This rouses Mary.

rwp@John:12:25 @{Loseth it} (\apolluei autˆn\). The second paradox. Present active indicative of \apollu“\. This great saying was spoken at various times as in strkjv@Mark:8:35| (Matthew:16:25; strkjv@Luke:9:24|) and strkjv@Mark:10:39| (Luke:17:33|). See those passages for discussion of \psuchˆ\ (life or soul). For "he that hateth his life" (\ho mis“n tˆn psuchˆn autou\) see the sharp contrasts in Luke strkjv@14:26-35| where \mise“\ is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly \mise“\ means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (\psuchˆ\, each time) here. That is the way to "guard" (\phulaxei\) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.

rwp@John:18:11 @{Into the sheath} (\eis tˆn thˆkˆn\). Old word from \tithˆmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potˆrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potˆrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou mˆ pi“;\). Second aorist active subjunctive of \pin“\ with the double negative \ou mˆ\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.

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

rwp@John:19:26 @{His mother} (\tˆn mˆtera\). Common Greek idiom, the article as possessive. {Standing by} (\parest“ta\). Perfect active (intransitive) participle of \paristˆmi\, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother. {Whom he loved} (\hon ˆgapa\). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" (\Gunai\) here as there was not in strkjv@2:4|. This trust is to John, though Salome, John's own mother, was standing there.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

rwp@Luke:15:4 @{In the wilderness} (\en tˆi erˆm“i\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apol“los\). The one lost sheep (\apol“los\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\he“s heurˆi auto\). Second aorist active subjunctive of \heurisk“\, common verb, with \he“s\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heurˆi\).

rwp@Luke:21:34 @{Lest haply your hearts be overcharged} (\mˆ pote barˆth“sin hai kardiai hum“n\). First aorist passive subjunctive of \bare“\, an old verb to weigh down, depress, with \mˆ pote\. {With surfeiting} (\en krepalˆi\). A rather late word, common in medical writers for the nausea that follows a debauch. Latin _crapula_, the giddiness caused by too much wine. Here only in the N.T. {Drunkenness} (\methˆi\). From \methu\ (wine). Old word but in the N.T. only here and strkjv@Romans:13:13; strkjv@Galatians:5:21|. {Cares of this life} (\merimnais bi“tikais\). Anxieties of life. The adjective \bi“tikos\ is late and in the N.T. only here and strkjv@1Corinthians:6:3f|. {Come on you} (\epistˆi\). Second aorist active subjunctive of \ephistˆmi\, ingressive aorist. Construed also with \mˆ pote\. {Suddenly} (\ephnidios\). Adjective in predicate agreeing with \hˆmera\ (day). {As a snare} (\h“s pagis\). Old word from \pˆgnumi\, to make fast a net or trap. Paul uses it several times of the devil's snares for preachers (1Timothy:3:7; strkjv@2Timothy:2:26|).

rwp@Luke:22:27 @{But I} (\Eg“ de\). Jesus dares to cite his own conduct, though their leader, to prove his point and to put a stop to their jealous contention for the chief place at this very feast, a wrangling that kept up till Jesus had to arise and give them the object lesson of humility by washing their feet (John:13:1-20|).

rwp@Info_Mark @ THE GOSPEL ACCORDING TO MARK BY WAY OF INTRODUCTION One of the clearest results of modern critical study of the Gospels is the early date of Mark's Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that A.D. 50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_. Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark's Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q (_Logia of Jesus_) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark's work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter (_The Four Gospels_) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter's own statement, either in Babylon or Rome (1Peter:5:13|).

rwp@Mark:4:29 @{Is ripe} (\paradoi\, second aorist subjunctive with \hotan\). Whenever the fruit yields itself or permits. {Putteth forth} (\apostellei\). Sends forth the sickle. The word for _apostle_ comes from this verb. See strkjv@John:4:38|: "I sent you forth to reap" (\ego apesteila humƒs therizein\). Sickle (\drepanon\) here by metonymy stands for the reapers who use it when the harvest stands ready for it (\parestˆken\, stands by the side, present perfect indicative).

rwp@Mark:4:38 @{Asleep on the cushion} (\epi to proskephalaion katheud“n\). Mark also mentions the cushion or bolster and the stern of the boat (\en tˆi prumnˆi\). strkjv@Matthew:8:24| notes that Jesus was sleeping (\ekatheuden\), Luke that {he fell asleep} (\aphupn“sen\, ingressive aorist indicative). He was worn out from the toil of this day. {They awake him} (\egeirousin auton\). Songs:Mark's graphic present. Matthew and Luke both have "awoke him." Mark has also what the others do not: "Carest thou not?" (\ou melei soi;\). It was a rebuke to Jesus for sleeping in such a storm. We are perishing (\apollumetha\, linear present middle). Precisely this same form also in strkjv@Matthew:8:25| and strkjv@Luke:8:24|.

rwp@Mark:11:17 @{For all the nations} (\pƒsin tois ethnesin\). Mark alone has this phrase from strkjv@Isaiah:56:7; strkjv@Jeremiah:7:11|. The people as well as the temple authorities were guilty of graft, extortion, and desecration of the house of prayer. Jesus assumes and exercises Messianic authority and dares to smite this political and financial abuse. Some people deny the right of the preacher to denounce such abuses in business and politics even when they invade the realm of morals and religion. But Jesus did not hesitate.

rwp@Mark:14:69 @{To them that stood by} (\tois parest“sin\). This talk about Peter was overheard by him. "This fellow (\houtos\) is one of them." Songs:in verse 70| the talk is directly to Peter as in strkjv@Matthew:26:73|, but in strkjv@Luke:22:59| it is about him. Soon the bystanders (\hoi parest“tes\) will join in the accusation to Peter (verse 70; strkjv@Matthew:26:73|), with the specially pungent question in strkjv@John:18:26| which was the climax. See on ¯Matthew:26:69-75| for discussion of similar details.

rwp@Mark:15:39 @{The centurion} (\ho kenturi“n\). A Latin word (_centurio_) used also in verse 44| and here only in the N.T. {Which stood by over against him} (\ho parestˆk“s ex enantias autou\). This description alone in Mark, picturing the centurion "watching Jesus" (Matthew:27:54|). {So} (\hout“s\). With the darkness and the earthquake. See on ¯Matthew:27:54| for discussion of "the Son of God," more probably "a Son of God."

rwp@Info_Matthew @ There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King's Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:5:42 @{Turn not thou away} (\mˆ apostraphˆis\). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord's commands (see vv.32,34,38|). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving" (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.

rwp@Matthew:10:29 @{Two sparrows} (\duo strouthia\). Diminutive of \strouthos\ and means any small bird, sparrows in particular. They are sold today in the markets of Jerusalem and Jaffa. "For a farthing" (\assariou\) is genitive of price. Only here and strkjv@Luke:12:6| in the N.T. Diminutive form of the Roman _as_, slightly more than half an English penny. {Without your Father} (\aneu tou patros h–m“n\). There is comfort in this thought for us all. Our father who knows about the sparrows knows and cares about us.

rwp@Matthew:11:17 @{Children sitting in the market places} (\paidiois kathˆmenois en tais agorais\). This parable of the children playing in the market place is given also in strkjv@Luke:7:31f|. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The \agora\ was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Acts:17:17|) and in many modern towns. Songs:the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn (\ekopsasthe\) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

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:13:25 @{While men slept} (\en t“i katheudein tous anthr“pous\). Same use of the articular present infinitive with \en\ and the accusative as in strkjv@13:4|. {Sowed tares also} (\epespeiren ta zizania\). Literally "sowed upon," "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (\zizania\ is not "tares," but "darnel," a bastard wheat) over (\epi\) the wheat, "in the midst of the wheat." This bearded darnel, _lolium temulentum_, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.

rwp@Matthew:13:38 @{The field is the world} (\ho de agros estin ho kosmos\). The article with both "field" and "world" in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (\sunteleia ai“nos\, 39|), the harvest time. They all grow together in the field (the world).

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Iˆsous leg“n\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan“\ with the participle survives in this example of \prophthan“\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin‚_ uses the infinitive thus with \phthan“\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\telˆ ˆ kˆnson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Kˆnsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \hˆ apographˆ\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:21:16 @{Hearest thou} (\akoueis\). In a rage at the desecration of the temple by the shouts of the boys they try to shame Jesus, as responsible for it.

rwp@Matthew:27:43 @{Let him deliver him now} (\rhusasth“ nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel“\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).

rwp@Matthew:28:2 @{There was a great earthquake} (\seismos egeneto megas\). Clearly not the earthquake of strkjv@27:51|. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it (\apekulise ton lithon kai ekathˆto epan“ autou\). If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius … Lapide dares to say: "The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection." The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile).

rwp@Philippians:2:11 @{Should confess} (\exomologˆsˆtai\). First aorist middle subjunctive of \exomologeomai\ with \hina\ for purpose. {Lord} (\Kurios\). Peter (Acts:2:36|) claimed that God made Christ "Lord." See also strkjv@1Corinthians:8:6; strkjv@12:3; strkjv@Romans:10:9|. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."

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@Philippians:4:9 @{In me} (\en emoi\). Paul dares to point to his life in Philippi as an illustration of this high thinking. The preacher is the interpreter of the spiritual life and should be an example of it. {These things do} (\tauta prassete\). Practise as a habit (\prass“\, not \poie“\).

rwp@Philippians:4:18 @{I have all things} (\apech“ panta\). As a receipt in full in appreciation of their kindness. \Apech“\ is common in the papyri and the ostraca for "receipt in full" (Deissmann, _Bible Studies_, p. 110). See strkjv@Matthew:6:2,5,16|. {I am filled} (\peplˆr“mai\). Perfect passive indicative of \plˆro“\. "Classical Greek would hardly use the word in this personal sense" (Kennedy). {An odour of a sweet smell} (\osmˆn eu“dias\). \Osmˆ\, old word from \oz“\, to smell. \Eu“dia\, old word from \eu\ and \oz“\. In strkjv@Ephesians:5:2| both words come together as here and in strkjv@2Corinthians:2:15| we have \eu“dia\ (only other N.T. example) and in verse strkjv@2Corinthians:2:16| \osmˆ\ twice. \Eu“dias\ here is genitive of quality. {Sacrifice} (\thusian\). Not the act, but the offering as in strkjv@Romans:12:1|. {Well-pleasing} (\euareston\). As in strkjv@Romans:12:1|.

rwp@Revelation:1:13 @{One like unto a son of man} (\homoion huion anthr“pou\). Note accusative here with \homoion\ (object of \eidon\) as in strkjv@14:14| and not the associative-instrumental as is usual (1:15; strkjv@4:3,6|). Charles holds that \homoion\ here has the sense of \h“s\ (as) and compares strkjv@4:6; strkjv@22:1| for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man" for Christ is the Son of man. He is like "a son of man," but not a man. {Clothed} (\endedumenon\). Perfect passive participle of \endu“\, accusative case agreeing with \homoion\. {A garment down to the foot} (\podˆrˆ\). Old adjective \podˆrˆs\ (from \pous\, foot, and \air“\), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply \chit“na\ or \esthˆta\ (garment). {Girt about} (\periez“smenon\). Perfect passive participle of \periz“nnumi\, accusative singular agreeing with \homoion\. {At the breasts} (\pros tois mastois\). Old word for breasts of a woman (Luke:11:27; strkjv@23:29|) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see strkjv@Mark:5:11|. {With a golden girdle} (\z“nˆn chrusƒn\). Accusative case again retained with the passive participle (verb of clothing). Note also \chrusƒn\ (vernacular _Koin‚_) rather than the old form, \chrusˆn\.

rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathˆmenous\). Upon their thrones. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \ech“n\ (having) is added. John uses \diadˆma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.

rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon t“n esphragismen“n\). Accusative case object of \ˆkousa\ and genitive of the perfect passive articular participle of \sphragiz“\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismen“n\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pƒsˆs phulˆs hui“n Israˆl\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

rwp@Revelation:7:14 @{I say} (\eirˆka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilˆphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek tˆs thlipse“s tˆs megalˆs\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun“\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunˆsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoiˆsen\ in strkjv@1:6| and \kai planƒi\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain“\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en t“i haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:11:16 @{The four and twenty elders} (\hoi eikosi tessares presbuteroi\). They follow the living creatures (verse 15|, if correctly interpreted) in their adoration, as in strkjv@4:9ff|. Though seated on thrones of their own (4:4|), yet they fall upon their faces in every act of worship to God and Christ (4:10; strkjv@5:8,14; strkjv@19:4|). Here \epi ta pros“pa aut“n\ (upon their faces) is added as in strkjv@7:11| about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (\eucharistoumen\, present active indicative of \euchariste“\).

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

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

rwp@Revelation:21:16 @{Lieth foursquare} (\tetrag“nos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \g“nos\ (\g“nia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mˆkos autˆs hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\t“i kalam“i\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre“\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadi“n d“deka chiliad“n\). This use of the genitive \stadi“n\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliad“n\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mˆkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai idi“tai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

rwp@Romans:2:17 @{Bearest the name} (\eponomazˆi\). Present passive indicative in condition of first class of \eponomaz“\, old word, to put a name upon (\epi\), only here in N.T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language. {Restest upon the law} (\epanapauˆi nom“i\). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and strkjv@Luke:10:6| which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (\nom“i\). It is the picture of blind and mechanical reliance on the Mosaic law. {Gloriest in God} (\kauchƒsai en the“i\). _Koin‚_ vernacular form for \kauchƒi\ (\kauchaesai, kauchƒsai\) of \kauchaomai\ as in verse 23; strkjv@1Corinthians:4:7| and \katakauchƒsai\ in strkjv@Romans:11:18|. The Jew gloried in God as a national asset and private prerogative (2Corinthians:10:15; strkjv@Galatians:6:13|). {Approvest the things that are excellent} (\dokimazeis ta diapheronta\). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in strkjv@Phillipians:1:10| it is difficult to tell which stage of the process Paul has in mind. {Instructed out of the law} (\katˆchoumenos ek tou nomou\). Present passive participle of \katˆche“\, a rare verb to instruct, though occurring in the papyri for legal instruction. See on ¯Luke:1:4; strkjv@1Corinthians:14:19|. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:5:7 @{Scarcely} (\molis\). Common adverb from \molos\, toil. See on strkjv@Acts:14:18|. As between \dikaios\, righteous, and \agathos\, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the \dikaios\ man being "absolutely without sympathy" while the \agathos\ man "is beneficent and kind." {Would even dare} (\kai tolmƒi\). Present active indicative of \tolma“\, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice. {Perhaps} (\tacha\). Common adverb (perhaps instrumental case) from \tachus\ (swift). Only here in N.T.

rwp@Romans:6:19 @{I speak after the manner of men} (\anthr“pinon leg“\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthr“pon\. {Because of the infirmity of your flesh} (\dia tˆn astheneian tˆs sarkos hum“n\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula tˆi akatharsiƒi\). Neuter plural form of \doulos\ to agree with \melˆ\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\hout“s nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristˆmi\, to present (\parestˆsate, parastˆsate\). {Servants to righteousness} (\doula tˆi dikaiosunˆi\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).

rwp@Romans:8:8 @{Cannot please God} (\the“i aresai ou dunantai\). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.

rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pˆgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thˆran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodid“mi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal“\), "I beseech you." {By the mercies} (\dia t“n oiktirm“n\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\s“mata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian z“san\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tˆn logikˆn hum“n latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:12:2 @{Be not fashioned} (\mˆ sunschˆmatizesthe\). Present passive imperative with \mˆ\, stop being fashioned or do not have the habit of being fashioned. Late Greek verb \suschˆmatiz“\, to conform to another's pattern (1Corinthians:7:31; strkjv@Phillipians:2:7f.|). In N.T. only here and strkjv@1Peter:1:14|. {According to this world} (\t“i ai“ni tout“i\). Associative instrumental case. Do not take this age as your fashion plate. {Be ye transformed} (\metamorphousthe\). Present passive imperative of \metamorpho“\, another late verb, to transfigure as in strkjv@Matthew:17:2| (Mark:9:2|); strkjv@2Corinthians:3:18|, which see. On the distinction between \schˆma\ and \morphˆ\, see strkjv@Phillipians:2:7|. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" (\tˆi anakain“sei tou noos\). Instrumental case. The new birth, the new mind, the new (\kainos\) man. {That ye may prove} (\eis to dokimazein\). Infinitive of purpose with \eis to\, "to test" what is God's will, "the good and acceptable and perfect" (\to agathon kai euareston kai teleion\).

rwp@Romans:15:1 @{We the strong} (\hˆmeis hoi dunatoi\). Paul identifies himself with this wing in the controversy. He means the morally strong as in strkjv@2Corinthians:12:10; strkjv@13:9|, not the mighty as in strkjv@1Corinthians:1:26|. {The infirmities} (\ta asthenˆmata\). "The weaknesses" (cf. \asthen“n\ in strkjv@14:1,2|), the scruples "of the not strong" (\t“n adunat“n\). See strkjv@Acts:14:8| where it is used of the man weak in his feet (impotent). {To bear} (\bastazein\). As in strkjv@Galatians:6:2|, common in the figurative sense. {Not to please ourselves} (\mˆ heautois areskein\). Precisely Paul's picture of his own conduct in strkjv@1Corinthians:10:33|.

rwp@Romans:15:3 @{Pleased not himself} (\ouch heaut“i ˆresen\). Aorist active indicative of \aresk“\ with the usual dative. The supreme example for Christians. See strkjv@14:15|. He quotes strkjv@Psalms:69:9| (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

rwp@Romans:15:25 @{But now} (\nuni de\). Repeats the very words used in 23|. {I go} (\poreuomai\). Futuristic present as in strkjv@John:14:2|. {Ministering unto the saints} (\diakonon tois hagiois\). Present active participle of purpose like \eulogounta\ in strkjv@Acts:3:26|. This collection had been one of Paul's chief cares for over a year now (see strkjv@2Corinthians:8; 9|). See strkjv@2Corinthians:8:4|.

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

rwp@Titus:2:9 @{Servants} (\doulous\). "Slaves." Supply "exhort" (\parakalei\). See strkjv@1Timothy:6:1| for "masters" (\despotais\). {Well-pleasing} (\euarestous\). See on ¯2Corinthians:5:9|. {Not gainsaying} (\mˆ antilegontas\). "Not answer back." See strkjv@Romans:10:21|.

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