Bible:
Filter: String:

NONE.filter - rwp break:


rwp@Info_1Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou s“matos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou s“matos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneu“n\) {sins against his own body} (\eis to idion s“ma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.

rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin hˆ gn“sis\). The knowledge (\hˆ gn“sis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\tˆi sunˆtheiƒi he“s arti tou eid“lou\). Old word \sunˆtheia\ from \sunˆthˆs\ (\sun, ˆthos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\h“s eid“lothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthenˆs ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidˆsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthenˆs\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun“\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

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

rwp@1Corinthians:10:16 @{The cup of blessing} (\to potˆrion tˆs eulogias\). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (\koin“nia tou haimatos tou Christou\). Literally, a participation in (objective genitive) the blood of Christ. The word \koin“nia\ is an old one from \koin“nos\, partner, and so here and strkjv@Phillipians:2:1; strkjv@3:10|. It can mean also fellowship (Galatians:2:9|) or contribution (2Corinthians:8:4; strkjv@Phillipians:1:5|). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for \koin“nia\ in reference to "the body of Christ." {The bread which we break} (\ton arton hon kl“men\). The loaf. Inverse attraction of the antecedent (\arton\) to the case (accusative) of the relative (\hon\) according to classic idiom (Robertson, _Grammar_, p. 488). \Artos\ probably from \ar“\, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in strkjv@11:24-27|.

rwp@1Corinthians:15:19 @{We have hoped} (\ˆlpikotes esmen\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." {Only} (\monon\) qualifies the whole clause. {Most pitiable} (\eleeinoteroi\). Comparative form, not superlative, of old adjective \eleeinos\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

rwp@1John:3:7 @{Let no man lead you astray} (\mˆdeis planƒt“ humas\). Present active imperative of \plana“\, "let no one keep on leading you astray." See strkjv@1:8; strkjv@2:26|. Break the spell of any Gnostic charmer. {He that doeth righteousness} (\ho poi“n tˆn dikaiosunˆn\). "He that keeps on doing (present active participle of \poie“\) righteousness." For this idiom with \poie“\ see strkjv@1:6; strkjv@3:4|. {He} (\ekeinos\). Christ as in verse 5|.

rwp@1Peter:1:4 @{Unto an inheritance} (\eis klˆronomian\). Old word (from \klˆronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir“\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain“\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain“\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetˆrˆmenˆn\). Perfect passive participle of \tˆre“\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenˆn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

rwp@1Peter:4:15 @{Let no one of you suffer} (\mˆ tis hum“n paschet“\). Prohibition with \mˆ\ and present active imperative (habit prohibited). {As} (\h“s\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ˆ h“s\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotri“n epithumˆtˆs\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

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@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

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

rwp@1Timothy:5:12 @{Condemnation} (\krima\). See strkjv@3:6|. {They have rejected} (\ˆthetˆsan\). First aorist passive of \athete“\, late verb (first in LXX and Polybius), to reject, set aside (from \athetos\). See strkjv@1Thessalonians:4:8; strkjv@Galatians:2:21|. {Their first faith} (\tˆn pr“tˆn pistin\). "Their first pledge" (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of \krima\ and \pistis\).

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthˆn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz“\, from \rabdos\, rod, _Koin‚_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthˆn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz“\ _Koin‚_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagˆsa\). First aorist active of \nauage“\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthˆmeron\) Rare word. Papyri give \nuktˆmar\ with the same idea (night-day). {Have I been in the deep} (\en t“i buth“i pepoiˆka\). Vivid dramatic perfect active indicative of \poie“\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.

rwp@2Peter:2:16 @{But he was rebuked} (\elegxin de eschen\). "But he had rebuke." Second aorist active indicative of \ech“\ and accusative of \elegxis\ (late word from \elegch“\, a periphrasis for \elegch“\, here only in N.T. {For his own transgression} (\idias paranomias\). Objective genitive of \paranomia\, old word (from \paranomos\ lawbreaker), here only in N.T. {A dumb ass} (\hupozugion aph“non\). Dumb is without voice, old word for idols and beasts. The adjective \hupozugios\ (\hupo zugon on\) "being under a yoke," is applied to the ass as the common beast of burden (papyri, Deissmann, _Bible Studies_, p. 160), in N.T. only here and strkjv@Matthew:21:5|. {Spake} (\phthegxamenon\). First aorist middle participle of \phtheggomai\, old verb, to utter a sound, in N.T. only here, verse 18, strkjv@Acts:4:18|. {Stayed} (\ek“lusen\). First aorist active indicative of \k“lu“\, to hinder. {Madness} (\paraphronian\). Only known example of this word instead of the usual \paraphrosunˆ\ or \paraphronˆsis\. It is being beside one's wits.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\h“i pepisteuka\). Dative case of the relative (\h“i\) with the perfect active of \pisteu“\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass“\, the very word used in strkjv@1Timothy:6:20| with \parathˆkˆn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tˆn parathˆkˆn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathˆkˆ\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinˆn tˆn hˆmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:3:3 @{Implacable} (\aspondoi\). Truce-breakers. Old word, only here in N.T. though in MSS. in strkjv@Romans:1:31| (from \a\ privative and \spondˆ\, a libation).

rwp@Acts:1:18 @{Now this man} (\Houtos men oun\). Note \men oun\ again without a corresponding \de\ as in strkjv@1:6|. Verses 18,19| are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20| Peter resumes and quotes the scripture to which he referred in verse 16|. {Obtained} (\ektˆsato\). First aorist middle indicative of \ktaomai\, to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to strkjv@Matthew:26:14-16; strkjv@27:3-8| which see. {Falling headlong} (\prˆnˆs genomenos\). Attic form usually \pranˆs\. The word means, not "headlong," but "flat on the face" as opposed to \huptios\ on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew:27:5|) and, the rope breaking, fell flat on his face and {burst asunder in the midst} (\elakˆsen mesos\). First aorist active indicative of \lask“\ old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. \Mesos\ is predicate nominative referring to Judas. {Gushed out} (\exechuthˆ\). First aorist passive indicative of \ekche“\, to pour out.

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:2:42 @{They continued steadfastly} (\ˆsan proskarturountes\). Periphrastic active imperfect of \proskarture“\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koin“niƒi\). Old word from \koin“nos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koin“nia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\tˆi klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla“\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla“\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \tˆi klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Acts:2:46 @{With one accord in the temple} (\homothumadon en t“i hier“i\). See on ¯1:14| for \homothumadon\. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (\kat' oikon\) which looks like the regular meal. {They did take their food} (\metelambanon trophˆs\). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible \agapai\ or to the Lord's Supper afterwards as they had common meals "from house to house" (\kat' oikon\)? We know there were local churches in the homes where they had "worship rooms," the church in the house. At any rate it was "with singleness" (\aphelotˆti\) of heart. The word occurs only here in the N.T., though a late _Koin‚_ word (papyri). It comes from \aphelˆs\, free from rock (\phelleus\ is stony ground), smooth. The old form was \apheleia\.

rwp@Acts:5:21 @{About daybreak} (\hupo ton orthron\). From \ornumi\, to stir up, to arouse, so the dawn (Luke:24:1; strkjv@John:8:2|). Old word, but in the N.T. only these three passages. "Under the dawn" or "about dawn." _Sub lucem_. The temple doors would be open for early worshippers and traffickers (John:2:14|). {Taught} (\edidaskon\). Imperfect active, began to teach. {The council} (\to sunedrion\). The Sanhedrin. {The senate} (\tˆn gerousian\). From \ger“n\, an old man, just as the Latin _senatus_ is from _senex_, old. Like the \gerontes\ in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and" (\kai\) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. {To the prison house} (\eis to desm“tˆrion\), another word for prison (\tˆrˆsis dˆmosia\ in verse 18|, \hˆ phulakˆ\ in verse 19|). See also verses 22,23,25|. This from \desmos\, bond, and \tˆre“\, to keep, place where bound men are kept.

rwp@Acts:7:1 @{Are these things so?} (\ei tauta hout“s echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

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:10:33 @{And thou hast well done that thou art come} (\su te kal“s epoiˆsas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kal“s poie“\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass“\, old word to command). He is ready for orders from the Lord.

rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomenˆs stase“s kai zˆtˆse“s ouk oligˆs t“i Paul“i kai Barnabƒi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stase“s\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass“\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

rwp@Acts:16:22 @{Rose up together} (\sunepestˆ\). Second aorist (ingressive) active of the double compound \sunephistˆmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestˆsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirˆxantes aut“n ta himatia\). First aorist active participle of \perirˆgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz“\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthˆn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agapˆ\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilˆsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augˆs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilˆsas\, though our word homiletics comes from \homile“\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\hout“s exˆlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Hout“s\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.

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:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tˆn kardian\). The verb \sunthrupt“\, to crush together, is late _Koin‚_ for \apothrupt“\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg“ hetoim“s ech“\). I hold (myself) in readiness (adverb, \hetoim“s\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethˆnai\). First aorist passive infinitive of \de“\ and note \ou monon\ rather than \mˆ monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Iˆsou\).

rwp@Acts:21:26 @{Took the men} (\paralab“n tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\tˆi echomenˆi\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz“\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisˆiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell“n\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\he“s hou prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\). This use of \he“s hou\ (like \he“s\, alone) with the first aorist passive indicative \prosˆnechthˆ\ of \prospher“\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

rwp@Acts:22:12 @{A devout man according to the law} (\eulabˆs kata ton nomon\). See on ¯2:5; strkjv@8:2; strkjv@Luke:2:25| for the adjective \eulabˆs\. Paul adds "according to the law" to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin).

rwp@Acts:27:27 @{As we were driven to and fro} (\diapheromen“n hˆm“n\). Genitive absolute with present passive participle of \diapher“\, old verb to bear different ways (\dia=duo\, two), this way and that. Continued to be tossed to and fro in the rough seas. It would seem so to those on board. It does not necessarily mean that the wind had changed. The fourteenth night is reckoned from the time they left Fair Havens. {In the sea of Adria} (\en t“i Hadriƒi\). Not the Adriatic Sea as we now call the sea between Italy and the mainland of Illyricum, but all the lower Mediterranean between Italy and Greece. Luke's usage is like that of Strabo. {Surmised} (\hupenooun\). Imperfect active indicative of \huponoe“\, inchoative, began to suspect. {That they were drawing near to some country} (\prosagein tina autois ch“ran\). Infinitive with accusative of general reference in indirect assertion. \Prosag“\ is here used intransitively and Luke writes from the sailor's standpoint that a certain land was drawing near to them (\autois\, dative). The sailors heard the sound of breakers and grew uneasy.

rwp@Acts:27:41 @{But lighting upon} (\peripesontes de\). Second aorist active participle of \peripipt“\, old verb to fall into and so be encompassed by as in strkjv@Luke:10:30; strkjv@James:1:2|. There is a current on one side of St. Paul's Bay between a little island (Salmonetta) and Malta which makes a sand bank between the two currents. Unexpectedly the ship stuck in this sandbar. {Where two seas met} (\dithalasson\). Used in Strabo and Dio Chrysostom for divided seas (\dis, thalassa\). {They ran the vessel aground} (\epekeilan tˆn naun\). First aorist active indicative of old verb \epikell“\, to run a ship ashore. Only here in N.T. Here also we have the only N.T. use of \naus\ for ship (from \na“, ne“\, to swim) so common in ancient Greek. Our word navy is from this word through the Latin. {Struck} (\ereisasa\). First aorist active participle of \ereid“\, old verb to fix firmly. Only here in N.T. {Unmoveable} (\asaleutos\). From \a\ privative and \saleu“\ to shake. Old word. In N.T. only here and strkjv@Hebrews:12:28|. {Began to break up} (\elueto\). Inchoative imperfect passive of the old verb \lu“\, to loosen. The prow was stuck in the sand-bar, and the stern was breaking to pieces by the opposing waves lashing on both sides. It was a critical moment.

rwp@Acts:27:44 @{Some on planks} (\hous men epi sanisin\). Common Greek idiom (\hous men--hous de\) for "some--some." The only N.T. instance of the old Greek word \sanis\ for board or plank. The breaking of the ship gave scraps of timber which some used. {They all escaped safe} (\pantas dias“thˆnai\). First aorist passive infinitive of \dias“z“\ (the very word used for the desire of the centurion about Paul) with accusative of general reference, the clause being subject of \egeneto\. Songs:Luke in this marvellous narrative, worthy of any historian in any age, shows how Paul's promise was fulfilled (verse 24|). Paul the prisoner is the hero of the voyage and shipwreck, a wonderful example of God's providential care.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire“\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome“\, strkjv@16:11|). {Rhegium} (\Rhˆgion\) is from \rhˆgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@Colossians:3:3 @{For ye died} (\apethanete gar\). Definite event, aorist active indicative, died to sin (Romans:6:2|). {Is hid} (\kekruptai\). Perfect passive indicative of \krupt“\, old verb, to hide, remains concealed, locked "together with" (\sun\) Christ, "in" (\en\) God. No hellish burglar can break that combination.

rwp@ do with it and may be Robertson's own belief in an alternate verse break.

rwp@Ephesians:2:4 @{But God} (\ho de theos\). Change in the structure of the sentence here, resuming verse 1| after the break. {Being rich in mercy} (\plousios “n en eleei\). More than \eleˆm“n\ (being merciful). {Wherewith} (\hˆn\). Cognate accusative with \ˆgapˆsen\ (loved).

rwp@Galatians:4:27 @{Which is our mother} (\hˆtis estin mˆtˆr hˆm“n\). The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem above is the picture of the Kingdom of God. Paul illustrates the allegory by quoting strkjv@Isaiah:54:1|, a song of triumph looking for deliverance from a foreign yoke. {Rejoice} (\euphranthˆti\). First aorist passive imperative of \euphrain“\. {Break forth} (\rˆxon\). First aorist active imperative of \rˆgnumi\, to rend, to burst asunder. Supply \euphrosunˆn\ (joy) as in strkjv@Isaiah:49:13|. {The desolate} (\tˆs erˆmou\). The prophet refers to Sarah's prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line.

rwp@Hebrews:2:15 @{And might deliver} (\kai apallaxˆi\). Further purpose with the first aorist active subjunctive of \appallass“\, old verb to change from, to set free from, in N.T. only here, strkjv@Luke:12:58; strkjv@Acts:19:12|. {Through fear of death} (\phob“i thanatou\). Instrumental case of \phobos\. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.|). Hence our need of Christ to break the power of sin and Satan in death. {All their lifetime} (\dia pantos tou zˆin\). Present active infinitive with \pas\ and the article in the genitive case with \dia\, "through all the living." {Subject to bondage} (\enochoi douleias\). Old adjective from \enech“\, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.

rwp@Hebrews:4:1 @{Let us fear therefore} (\phobˆth“men oun\). First aorist passive volitive subjunctive of \phobeomai\, to be afraid. There is no break in the argument on strkjv@Psalms:95|. This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril. {Lest haply} (\mˆ pote\) Here with the present subjunctive (\dokei\), but future indicative in strkjv@3:12|, after the verb of fearing. For the optative see strkjv@2Timothy:2:25|. {A promise being left} (\kataleipomenˆs epaggelias\). Genitive absolute of the present passive participle of \kataleip“\, to leave behind. God's promise still holds good for us in spite of the failure of the Israelites. {Should seem to have come short of it} (\dokei husterˆkenai\). Perfect active infinitive of \hustere“\, old verb from \husteros\ (comparative of root \ud\ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. (11:37; strkjv@12:15|).

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\mˆ komisamenoi tas epaggelias\). First aorist middle participle of \komiz“\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidˆmoi\). Late double compound (\para, epi, dˆmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@James:2:10 @{Whosoever shall keep} (\hostis tˆrˆsˆi\). Indefinite relative clause with \hostis\ and aorist active subjunctive of \tˆre“\, old verb, to guard (from \tˆros\ guarding), as in strkjv@Matthew:27:36|, without \an\ (though often used, but only one example of modal \ean=an\ in James, viz., strkjv@4:4|). This modal \an\ (\ean\) merely interprets the sentence as either more indefinite or more definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in one point} (\ptaisˆi de en heni\). First aorist active subjunctive also of \ptai“\, old verb, to trip, as in strkjv@3:2; strkjv@Romans:11:11|. "It is incipient falling" (Hort). {He is become} (\gegonen\). Second perfect indicative of \ginomai\, "he has become" by that one stumble. {Guilty of all} (\pant“n enochos\). Genitive of the crime with \enochos\, old adjective from \enech“\ (to hold on or in), held in, as in strkjv@Mark:3:29|. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (\holon ton nomon\) to be a law-abiding citizen, even laws that one does not like. See strkjv@Matthew:5:18f.| for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.

rwp@James:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@John:5:16 @{Persecute} (\edi“kon\). Inchoative imperfect, "began to persecute" and kept it up. They took this occasion as one excuse (\dia touto\, because of this). They disliked Jesus when here first (2:18|) and were suspicious of his popularity (4:1|). Now they have cause for an open breach. {Because he did} (\hoti epoiei\). Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mark:2:23; strkjv@3:2|).

rwp@John:5:17 @{Answered} (\apekrinato\). Regular aorist middle indicative of \apokrinomai\, in John here only and verse 19|, elsewhere \apekrithˆ\ as in verse 11|. {My Father} (\ho pater mou\). Not "our Father," claim to peculiar relation to the Father. {Worketh even until now} (\he“s arti ergazetai\). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself. {And I work} (\kag“ ergazomai\). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.

rwp@John:5:18 @{Sought the more} (\mallon ezˆtoun\). Imperfect active of \zˆte“\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu“\. He was now a common and regular Sabbath-breaker. \Lu“\ means to loosen, to set at naught. The papyri give examples of \lu“\ in this sense like \luein ta penthˆ\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poi“n t“i the“i\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa the“i\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos the“i\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).

rwp@John:6:12 @{And when they were filled} (\h“s de eneplˆsthˆsan\). First aorist (effective) passive indicative of \empimplˆmi\, old verb to fill in, to fill up, to fill completely. They were all satisfied. The Synoptics have \echortasthˆsan\ like strkjv@John:6:26| (\echortasthˆte\). {Gather up} (\sunagagete\). Second aorist active imperative of \sunag“\, to gather together. {Broken pieces} (\klasmata\). From \kla“\, to break. Not crumbs or scraps on the ground, but pieces broken by Jesus (Mark:6:41|) and not consumed. {Be lost} (\apolˆtai\). Second aorist middle subjunctive of \apollumi\ with \hina\ in purpose clause. Only in John. There was to be no wastefulness in Christ's munificence. The Jews had a custom of leaving something for those that served.

rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pr“i\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. {And all the people came unto him} (\kai pƒs ho laos ˆrcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask“\. He took his seat (\kathisas\, ingressive active participle of \kathiz“\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.

rwp@John:9:16 @{Because he keepeth not the sabbath} (\hoti to sabbaton ou tˆrei\). This is reason (causal \hoti\) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18|). Hence he is not "from God" (\para theou\). Songs:some. {How can a man that is a sinner do such signs?} (\P“s dunatai anthr“pos hamart“los toiauta sˆmeia poiein;\). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2|). It was a conundrum for the Pharisees. No wonder there was "a division" (\schisma\, schism, split, from \schiz“\) as in strkjv@7:43; strkjv@10:19|.

rwp@John:10:35 @{If he called them gods} (\ei ekeinous eipen theous\). Condition of first class, assumed as true. The conclusion (verse 36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete _ad hominem_ argument. To be sure, it is in strkjv@Psalms:82:6| a lower use of the term \theos\, but Jesus did not call himself "Son of Jahweh," but "\huios theou\" which can mean only "Son of _Elohim_." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. {To whom the word of God came} (\pros hous ho logos tou theou egeneto\). The relative points to \ekeinous\, before. These judges had no other claim to the term \theoi\ (_elohim_). {And the scripture cannot be broken} (\kai ou dunatai luthˆnai hˆ graphˆ\). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. \Luthˆnai\ is first aorist passive infinitive of \lu“\, to loosen, to break.

rwp@John:11:46 @{Went away to the Pharisees} (\apˆlthon pros tous Pharisaious\). Second aorist active indicative of \aperchomai\. This "some" (\tines\) did who were deeply impressed and yet who did not have the courage to break away from the rabbis without consulting them. It was a crisis for the Sanhedrin.

rwp@John:15:2 @{Branch} (\klˆma\). Old word from \kla“\, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6|), elsewhere in N.T. \klados\ (Mark:4:32|, etc.), also from \kla“\, both words meaning tender and easily broken parts. {In me} (\en emoi\). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, \mˆ pheron karpon\) the vine-dresser "takes away" (\airei\) or prunes away. Probably (Bernard) Jesus here refers to Judas. {Cleanseth} (\kathairei\). Present active indicative of old verb \kathair“\ (clean) as in verse 3|, only use in N.T., common in the inscriptions for ceremonial cleansing, though \kathariz“\ is more frequent (Hebrews:10:2|). {That it may bear more fruit} (\hina karpon pleiona pherˆi\). Purpose clause with \hina\ and present active subjunctive of \pher“\, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

rwp@John:21:4 @{When day was now breaking} (\pr“ias ˆdˆ ginomenˆs\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomenˆs\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.

rwp@John:21:12 @{Break your fast} (\aristˆsate\). First aorist active imperative of \arista“\ from \ariston\, first to breakfast, as here and then later to dine as in strkjv@Luke:11:37|. What a delightful breakfast of fresh broiled fish just caught (verse 10|) with the hush of joyful surprise in the presence of the Risen Lord. {Durst} (\etolma\) Imperfect active of \tolma“\. The restraint of silence continued.

rwp@John:21:13 @{Taketh the bread, and giveth them} (\lambanei ton arton kai did“sin autois\). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.

rwp@Luke:4:18 @{Anointed me} (\echrisen me\). First aorist active indicative of the verb \chri“\ from which {Christ} (\Christos\) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Luke:3:21|) where he was also "anointed" for his mission by the Father's voice (3:22|). {To the poor} (\pt“chois\). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke:7:22|). Our word _Gospel_ is a translation of the Greek \Euaggelion\, and it is for the poor. {He hath sent me} (\apestalken me\). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's _Apostle_ to men (John:17:3|, Whom thou didst send). {Proclaim} (\kˆruxai\). As a herald like Noah (2Peter:2:5|). {To the captives} (\aichmal“tois\). Prisoners of war will be released (\aichmˆ\, a spear point, and \hal“tos\, from \haliskomai\, to be captured). Captured by the spear point. Common word, but here only in the N.T. {Set at liberty} (\aposteilai\). First aorist active infinitive of \apostell“\. Same verb as \apestalken\, above. Brought in here from strkjv@Isaiah:58:6|. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so. {Them that are bruised} (\tethrausmenous\). Perfect passive participle of \thrau“\, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.

rwp@Luke:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amˆn leg“ humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).

rwp@Luke:5:6 @{They inclosed} (\sunekleisan\). Effective aorist active indicative with perfective compound \sun\. {They shut together. Were breaking} (\dierˆsseto\). Imperfect passive singular (\diktua\ being neuter plural). This is the late form of the old verb \diarˆgnumi\. The nets were actually tearing in two (\dia-\) and so they would lose all the fish.

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

rwp@Luke:7:25 @{Gorgeously apparelled} (\en himatism“i endox“i\). In splendid clothing. Here alone in this sense in the N.T. {And live delicately} (\truphˆi\). From \thrupt“\ to break down, to enervate, an old word for luxurious living. See the verb \trupha“\ in strkjv@James:5:5|. {In kings' courts} (\en tois basileiois\). Only here in the N.T. strkjv@Matthew:11:8| has it "in kings' houses." Verses 26,27| are precisely alike in strkjv@Matthew:11:9,10|, which see for discussion.

rwp@Luke:8:29 @{For he commanded} (\parˆggellen gar\). Imperfect active, correct text, for he was commanding. {Often times} (\pollois chronois\). Or "for a long time" like \chron“i poll“i\ of verse 27| (see Robertson, _Grammar_, p. 537, for the plural here). {It had seized} (\sunˆrpakei\). Past perfect active of \sunarpaz“\, to lay hold by force. An old verb, but only in Luke in the N.T. (Luke:8:29; strkjv@Acts:6:12; strkjv@19:29; strkjv@27:15|). {Was kept under guard} (\edesmeueto\). Imperfect passive of \desmeu“\ to put in chains, from \desmos\, bond, and that from \de“\ to bind. Old, but rather rare verb. Only here and strkjv@Acts:22:4| in this sense. In strkjv@Matthew:23:4| it means to bind together. Some MSS. read \desme“\ in strkjv@Luke:8:29|. {Breaking the bands asunder} (\diarˆss“n ta desma\). Old verb, the preposition \dia\ (in two) intensifying the meaning of the simple verb \rˆss“\ or \rˆgnumi\, to rend. {Was driven} (\ˆlauneto\). Imperfect passive of \elaun“\, to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.

rwp@Luke:9:12 @{To wear away} (\klinein\). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (\klinˆ\, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting. {Lodge} (\katalus“sin\). First aorist active subjunctive of \katalu“\, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (\kataluma\, inn, strkjv@Luke:2:7|). Only here and strkjv@19:7| in the N.T. in this sense. {Get victuals} (\heur“sin episitismon\). Ingressive aorist active of \heurisk“\, very common verb. {Victuals} (\episitismon\, from \episitizomai\, to provision oneself, \sitiz“\, from \siton\, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on ¯Mark:6:32-44; strkjv@Matthew:14:13-21| for discussion of details.

rwp@Luke:9:16 @{The five... the two} (\tous pente... tous duo\). Pointing back to verse 13|, fine example of the Greek article. {And gave} (\kai edidou\). Imperfect active of \did“mi\, kept on giving. This picturesque imperfect is preceded by the aorist \kateklasen\ (brake), a single act. This latter verb in the N.T. only here and the parallel in strkjv@Mark:6:41|, though common enough in ancient Greek. We say "break off" where here the Greek has "break down" (or thoroughly), perfective use of \kata\.

rwp@Luke:11:37 @{Now as he spake} (\en de t“i lalˆsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See strkjv@3:21| for similar use of aorist infinitive with \en\. {Asketh} (\er“tƒi\). Present active indicative, dramatic present. Request, not question. {To dine} (\hop“s aristˆsˆi\). Note \hop“s\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in strkjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in strkjv@John:21:12,15|. {With him} (\par' aut“i\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt“\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

rwp@Luke:11:38 @{That he had not first washed before dinner} (\hoti ou pr“ton ebaptisthˆ pro tou aristou\). The verb is first aorist passive indicative of \baptiz“\, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark:7:1-23; strkjv@Matthew:15:1-20|) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" (\pr“ton pro\), a tautology not preserved in the translation.

rwp@Luke:11:53 @{From thence} (\k'akeithen\). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds. {To press upon him} (\enechein\). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark:6:19|). {To provoke him to speak} (\apostomatizein\). From \apo\ and \stoma\ (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize. {Of many things} (\peri pleion“n\). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.

rwp@Luke:11:54 @{Laying wait for him} (\enedreuontes auton\). An old verb from \en\ and \hedra\, a seat, so to lie in ambush for one. Here only and strkjv@Acts:23:21| in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. {To catch something out of his mouth} (\thˆreusai to ek tou stomatos autou\). An old Greek verb, though here only in the N.T., from \thˆra\ (cf. strkjv@Romans:11:9|), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in strkjv@20:45-47; strkjv@Matthew:23:1-7|, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.

rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusˆi ek t“n gam“n\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu“\, very common Greek verb, but only twice in the N.T. (here and strkjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in strkjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoix“sin\ (first aorist active subjunctive of \anoig“\).

rwp@Luke:12:39 @{The thief} (\ho kleptˆs\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrˆgorˆsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphˆken\ (first aorist active indicative of \aphiˆmi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poiˆsˆi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in strkjv@Mark:11:32; strkjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthˆi\ and \apokleisˆi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisˆi\), first aorist active subjunctive of \apoklei“\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxˆsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthˆi\ and \apokleisˆi\. {To stand} (\hestanai\). Second perfect active infinitive of \histˆmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hˆmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.

rwp@Luke:14:12 @{A dinner or a supper} (\ariston ˆ deipnon\). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable. {Call not} (\mˆ ph“nei\). \Mˆ\ and the present imperative active, prohibiting the habit of inviting only friends. It is the _exclusive_ invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's _Phaedrus_ 233. {Recompense} (\antapodoma\). In the form of a return invitation. Like \anti\ in "bid thee again" (\antikales“sin\).

rwp@Luke:18:27 @{The impossible with men possible with God} (\ta adunata para anthr“pois dunata para t“i the“i\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.

rwp@Luke:19:42 @{If thou hadst known} (\ei egn“s\). Second aorist active indicative of \gin“sk“\. Second-class condition, determined as unfulfilled. {Even thou} (\kai su\). Emphatic position of the subject. {But now} (\nun de\). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive. {They are hid} (\ekrubˆ\). Second aorist passive indicative of \krupt“\, common verb, to hide.

rwp@Luke:22:67 @{If thou art the Christ} (\Ei su ei ho Christos\). The Messiah, they mean. The condition is the first class, assuming it to be true. {If I tell you} (\Ean humin eip“\). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by strkjv@Mark:15:1; strkjv@Matthew:27:1| who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark:14:64; strkjv@Matthew:26:66|). {Ye will not believe} (\ou mˆ pisteusˆte\). Double negative with the aorist subjunctive, strongest possible negative. Songs:as to verse 68|.

rwp@Luke:23:4 @{The multitude} (\tous ochlous\). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark:15:8|). There was need of haste if the condemnation went through before friends of Jesus came. {I find no fault} (\ouden heurisk“ aition\). In the N.T. Luke alone uses this old adjective \aitios\ (Luke:23:4,14,22; strkjv@Acts:19:40|) except Heb. strkjv@5:9|. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in strkjv@John:18:33-38|. Pilate took Jesus inside the palace from the upper gallery (John:18:33|) and then came out and rendered his decision to the Sanhedrin (John:18:38|) who would not go into the palace of Pilate (John:18:28|).

rwp@Luke:23:39 @{Railed} (\eblasphˆmei\). Imperfect active, implying that he kept it up. His question formally calls for an affirmative answer (\ouchi\), but the ridicule is in his own answer: "Save thyself and us." It was on a level with an effort to break prison. Luke alone gives this incident (39-43|), though strkjv@Mark:15:32; strkjv@Matthew:27:44| allude to it.

rwp@Luke:24:35 @{Rehearsed} (\exˆgounto\). Imperfect middle indicative of \exˆgeomai\, verb to lead out, to rehearse. Our word exegesis comes from this verb. Their story was now confirmatory, not revolutionary. The women were right then after all. {Of them} (\autois\). To them, dative case. They did not recognize Jesus in his exegesis, but did in the breaking of bread. One is reminded of that saying in the _Logia of Jesus_: "Raise the stone and there thou shalt find me, cleave the wood and there am I."

rwp@Mark:9:41 @{Because ye are Christ's} (\hoti Christou este\). Predicate genitive, belong to Christ. See strkjv@Romans:8:9; strkjv@1Corinthians:1:12; strkjv@2Corinthians:10:7|. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ's sake. See on ¯Matthew:18:6f.| for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark:9:42|), a loving term of all believers, not just children.

rwp@Mark:10:11 @Mark does not give the exception stated in strkjv@Matthew:19:9| "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.

rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla“\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia t“n phoinik“n\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.

rwp@Mark:11:31 @{If we say} (\ean eip“men\). Third-class condition with aorist active subjunctive. The alternatives are sharply presented in their secret conclave. They see the two horns of the dilemma clearly and poignantly. They know only too well what Jesus will say in reply. They wish to break Christ's power with the multitude, but a false step now will turn the laugh on them. They see it.

rwp@Mark:13:7 @{Must needs come to pass} (\dei genesthai\). Already there were outbreaks against the Jews in Alexandria, at Seleucia with the slaughter of more than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in A.D. 70. Vincent notes that between this prophecy by Jesus in A.D. 30 (or 29) and the destruction of Jerusalem there was an earthquake in Crete (A.D. 46 or 47), at Rome (A.D. 51), at Apamaia in Phrygia (A.D. 60), at Campania (A.D. 63). He notes also four famines during the reign of Claudius A.D. 41-54. One of them was in Judea in A.D. 44 and is alluded to in strkjv@Acts:11:28|. Tacitus (_Annals_ xvi. 10-13) describes the hurricanes and storms in Campania in A.D. 65.

rwp@Mark:14:18 @{As they sat} (\anakeimen“n aut“n\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthi“n met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.

rwp@Matthew:6:19 @{Break through} (\diorussousin\). Literally "dig through." Easy to do through the mud walls or sun-dried bricks. Today they can pierce steel safes that are no longer safe even if a foot thick. The Greeks called a burglar a "mud-digger" (\toichoruchos\).

rwp@Matthew:12:20 @{A bruised reed} (\kalamon suntetrimmenon\). Perfect passive participle of \suntrib“\. A crushed reed he will not break. The curious augment in \kateaxei\ (future active indicative) is to be noted. The copyists kept the augment where it did not belong in this verb (Robertson, _Grammar_, p. 1212) even in Plato. "Smoking flax" (\linon tuphomenon\). The wick of a lamp, smoking and flickering and going out. Only here in N.T. Flax in strkjv@Exodus:9:31|. Vivid images that picture Jesus in the same strain as his own great words in strkjv@Matthew:11:28-30|.

rwp@Matthew:13:2 @{And all the multitude stood on the beach} (\kai pas ho ochlos epi ton aigialon histˆkei\). Past perfect tense of \histˆmi\ with imperfect sense, had taken a stand and so stood. Note accusative also with \epi\ upon the beach where the waves break one after the other (\aigialos\ is from \hals\, sea, and \agnumi\, to break, or from \aiss“\, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithˆnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John:1:1-18|) and Paul holds (Colossians:1:15-20|), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meiz“n estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meiz“n\ (so \ho meiz“n\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin‚_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

rwp@Matthew:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz“\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Matthew:20:1 @{Early in the morning} (\hama pr“i\). A classic idiom. \Hama\ as an "improper" preposition is common in the papyri. \Pr“i\ is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work. {To hire} (\misth“sasthai\). The middle voice aorist tense, to hire for oneself.

rwp@Matthew:21:18 @{He hungered} (\epeinasen\). Ingressive aorist indicative, became hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of doors and so had no breakfast.

rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesˆmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista“\ is used of the early morning meal, "Break your fast" (\aristˆsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz“\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

rwp@Matthew:26:26 @{And blessed and brake it} (\eulogˆsas eklasen\). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in strkjv@1Corinthians:11:24|. The correct text there has only to \huper hum“n\ without \kl“menon\. As a matter of fact the body of Jesus was not "broken" (John:19:33|) as John expressly states. {This is my body} (\touto estin to s“ma mou\). The bread as a symbol _represents_ the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

rwp@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

rwp@Philemon:1:17 @{If then thou countest me a partner} (\ei oun me echeis koin“non\). As I assume that you do, condition of the first class. {Receive him as myself} (\proslabou auton h“s eme\). "Take him to thyself (indirect second aorist middle of \proslamban“\ as in strkjv@Acts:18:26|) as myself." Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech“\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek t“n duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu“\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\poll“i mallon kreisson\). Double comparative (triple Lightfoot calls it because of \poll“i\) like Isocrates and the _Koin‚_ often. See strkjv@2Corinthians:7:13| for \perissoter“s mallon\. \Poll“i\ is the instrumental case of measure (by much).

rwp@Revelation:2:27 @{He shall rule} (\poimanei\). Future active of \poimain“\, to shepherd (from \poimˆn\, shepherd), also from strkjv@Psalms:2:8f|. See again strkjv@Revelation:7:17; strkjv@12:5; strkjv@19:15|. {With a rod of iron} (\en rabd“i sidˆrƒi\). Continuing the quotation. Instrumental use of \en\. \Rabdos\ (feminine) is the royal sceptre and indicates rigorous rule. {The vessels of the potter} (\ta skeuˆ ta keramika\). Old adjective, belonging to a potter (\kerameus, keramos\), here only in N.T. {Are broken to shivers} (\suntribetai\). Present passive indicative of \suntrib“\, old verb, to rub together, to break in pieces (Mark:14:3|).

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \z“a\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote ˆnoixen to arnion\). First aorist active indicative of \anoig“\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan ˆnoixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek t“n\, etc.). Songs:\henos ek t“n\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en ph“nˆi brontˆs\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:8:2 @{Stand} (\hestˆkasin\). Perfect active of \histˆmi\ (intransitive). Another "hebdomad" so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch strkjv@20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of the Presence" is an idea like that in strkjv@Isaiah:63:9|. We do not know precisely what is John's idea here. {Seven trumpets} (\hepta salpigges\). We see trumpets assigned to angels in strkjv@Matthew:24:31; strkjv@1Thessalonians:4:16; strkjv@1Corinthians:15:52; strkjv@Revelation:4:1,4|. See also the use of trumpets in strkjv@Joshua:6:13; strkjv@Joel:2:1|. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

rwp@Revelation:16:15 @{Behold, I come as a thief} (\idou erchomai h“s kleptˆs\). The voice of Christ breaks in with the same metaphor as in strkjv@3:3|, which see. There comes one of seven beatitudes in Rev. (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9; strkjv@20:6; strkjv@22:7,14|). For \grˆgor“n\ (watching) see strkjv@3:2|, and for \tˆr“n\ (keeping), strkjv@1:3|. {Lest he walk naked} (\hina mˆ gumnos peripatˆi\). Negative purpose clause with \hina mˆ\ and the present active subjunctive of \peripate“\, and note predicate nominative \gumnos\ (naked). {And they see his shame} (\kai blep“sin tˆn aschˆmosunˆn autou\). Continuation of the final clause with present active subjunctive of \blep“\. \Aschˆmosunˆn\ is old word (from \aschˆm“n\, indecent, strkjv@1Corinthians:12:23|), in N.T. only here and strkjv@Romans:1:27|, a euphemism for \tˆn aischunˆn\ (Revelation:3:18|).

rwp@Revelation:21:18 @{The building of the wall} (\hˆ end“mˆsis tou teichous\). Or \endomˆsis\, elsewhere so far only in Josephus (_Ant_. XV. 9. 6, a mole or breakwater) and in an inscription (_Syll_. 583 31), apparently from \endome“\, to build in, and so the fact of building in. The wall had jasper (verse 11|) built into it. {Was pure gold} (\chrusion katharon\). No copula \ˆn\ (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall. {Pure glass} (\hual“i kathar“i\). Associative instrumental case after \homoion\. \Hualos\ (apparently from \huei\, it rains, and so raindrop) in N.T. only strkjv@Revelation:21:18,21|.

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

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithˆmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storgˆ\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\aneleˆmonas\). From \a\ privative and \eleˆm“n\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

rwp@Romans:1:32 @{The ordinance of God} (\to dikai“ma tou theou\). The heathen knows that God condemns such evil practices. {But also consent with them} (\alla kai suneudokousin\). Late verb for hearty approval as in strkjv@Luke:11:48; strkjv@Acts:8:1; strkjv@1Corinthians:7:12|. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers.

rwp@Romans:2:21 @{Thou therefore that teachest another} (\ho oun didask“n heteron\). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse 17| and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself). {Not to steal} (\mˆ kleptein\). Infinitive with \mˆ\ in indirect command (indirect discourse) after \keruss“n\. {Dost thou steal?} (\klepteis?\). The preaching (\keruss“n\) was fine, but the practice? A home-thrust. {Should not commit adultery} (\mˆ moicheuein\). Infinitive in direct command again after \leg“n\. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).

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

rwp@Romans:11:17 @{Branches} (\klad“n\). From \kla“\, to break. {Were broken off} (\exeklasthˆsan\). First aorist passive indicative of \ekkla“\. Play on the word \klados\ (branch) and \ekkla“\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios “n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentristhˆs\). First aorist passive indicative of \enkentriz“\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to Milligan. {Partaker} (\sunkoin“nos\). Co-partner. {Fatness} (\piotˆtos\). Old word from \pi“n\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

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

Bible:
Filter: String:

[pBiblx2]
Sun Jun 30 07:58:17 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020