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rwp@Info @ The six volumes will follow this order; Volume I, The Gospel according to Matthew and Mark; Vol. II, The Gospel according to Luke; Vol. III, The Acts of the Apostles; Vol. IV, The Pauline Epistles; Vol. V, The Gospel according to John and the Epistle to the Hebrews; Vol. VI, the general Epistles and the Revelation of John. For purely exegetical and expository development a more chronological order would be required. These volumes do not claim to be formal commentary. Nowhere is the whole text discussed, but everywhere those words are selected for discussion which seem to be richest for the needs of the reader in the light of present-day knowledge. A great deal of the personal equation is thus inevitable. My own remarks will be now lexical, now grammatical, now archaeological, now exegetical, now illustrative, anything that the mood of the moment may move me to write that may throw light here and there on the New Testament words and idioms. Another writer might feel disposed to enlarge upon items not touched upon here. But that is to be expected even in the more formal commentaries, useful as they are. To some extent it is true of lexicons. No one man knows everything, even in his chosen specialty, or has the wisdom to pick out what every reader wishes explained. But even diamonds in the rough are diamonds. It is for the reader to polish them as he will. He can turn the light this way and that. There is a certain amount of repetition at some points, part of it on purpose to save time and to emphasize the point.

rwp@1Corinthians:15:52 @{In a moment} (\en atom“i\). Old word, from \a\ privative and \temn“\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripˆi ophthalmou\). Old word \ripˆ\ from \ript“\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en tˆi eschatˆi salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.

rwp@1John:2:9 @{And hateth his brother} (\kai ton adelphon autou mis“n\). Sharp contrast between the love just described and hate. The only way to walk in the light (1:7|) is to have fellowship with God who is light (1:3,5|). Songs:the claim to be in the light is nullified by hating a brother. {Even until now} (\he“s arti\). Up till this moment. In spite of the increasing light and his own boast he is in the dark.

rwp@2Corinthians:4:17 @{Our light affliction which is for the moment} (\to parautika elaphron tˆs thlipese“s hˆm“n\). Literally, "the for the moment (old adverb \parautika\, here only in N.T.) lightness (old word, in N.T. only here and strkjv@Matthew:11:30|)." {More and more exceedingly} (\kath' huperbolˆn eis huperbolˆn\). Like piling Pelion on Ossa, "according to excess unto excess." See on ¯1Corinthians:12:31|. {Eternal weight of glory} (\ai“nion baros doxˆs\). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).

rwp@2Timothy:4:4 @{Will turn away their ears} (\tˆn akoˆn apostrepsousin\). Future active of old verb \apostreph“\. See strkjv@1Corinthians:12:17| for this use of \akoˆ\. The people stopped their ears and rushed at Stephen in strkjv@Acts:7:57|. {Will turn aside} (\ektrapˆsontai\). Second future passive of \ektrep“\. They prefer "myths" to "the truth" as some today turn away to "humanism," "bolshevism," "new thought" or any other fad that will give a new momentary thrill to their itching ears and morbid minds.

rwp@Acts:2:35 @{Till I make} (\he“s an th“\). Second aorist active subjunctive of \tithˆmi\ with \an\ after \he“s\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphal“s oun\). Assuredly therefore, without any slip or trip (\asphalˆs\ from \a\ privative and \sphall“\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphal“s\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

rwp@Acts:2:39 @{The promise} (\hˆ epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\pƒsin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalesˆtai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

rwp@Acts:9:5 @{Lord} (\kurie\). It is open to question if \kurie\ should not here be translated "Sir" as in strkjv@16:30| and in strkjv@Matthew:21:29,30; strkjv@John:5:7; strkjv@12:21; strkjv@20:15|; and should be so in strkjv@John:9:36|. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in strkjv@22:10| "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in strkjv@10:4|. Saul surrendered instantly as Thomas did (John:20:28|) and as little Samuel (1Samuel:3:9|). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban“\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\diˆgˆsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalˆsen aut“i\) and Saul's bold preaching (\ˆparrˆsiasato\, first aorist middle indicative of \parrˆsiaz“\ from \pan--rˆsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historˆsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

rwp@Acts:10:14 @{Not so, Lord} (\Mˆdam“s, kurie\). The negative \mˆdam“s\ calls for the optative \eiˆ\ (may it not be) or the imperative \est“\ (let it be). It is not \oudam“s\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--k“l_) though a like idiom appears in the vernacular _Koin‚_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \kathariz“n\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

rwp@Acts:13:46 @{Spake out boldly} (\parrˆsiasamenoi\). First aorist middle participle of \parrˆsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin ˆn anagkaion pr“ton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin pr“ton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\ap“theisthe auton\). Present middle (indirect, from yourselves) indicative of \ap“the“\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin“\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethnˆ\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphˆn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Epˆlthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \epˆlthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith“\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz“\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex“ tˆs pole“s\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur“\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnˆkenai\). Present active participle with infinitive (second perfect active of \thnˆsk“\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

rwp@Acts:15:5 @{But there rose up} (\exanestˆsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\tˆs hairese“s t“n Pharisai“n\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.

rwp@Acts:15:40 @{Chose} (\epilexamenos\). First aorist middle (indirect) participle of \epileg“\, choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul's plans at this time. {Commended} (\paradotheis\). First aorist passive of \paradid“mi\, the same verb employed about Paul and Barnabas (14:26|) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood _Paulus contra mundum_ for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22|) and was apparently a Roman citizen (16:37|) also. He is the Silas or Silvanus of the epistles (1Thessalonians:1:1; strkjv@2Thessalonians:1:1; strkjv@2Corinthians:1:19; strkjv@1Peter:5:12|). It is remarkable that Peter mentions both Mark and Silas as with him (1Peter:5:12f.|) at the same time.

rwp@Acts:18:9 @{Be not afraid, but speak, and hold not thy peace} (\Mˆ phobou, alla lalei kai mˆ si“pˆsˆis\). Literally, "stop being afraid (\mˆ\ with present middle imperative of \phobe“\), but go on speaking (present active imperative of \lale“\) and do not become silent (\mˆ\ and first aorist active of \si“pa“\, ingressive aorist)." Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In strkjv@2Thessalonians:3:2| (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Kings:19:4|) and Jeremiah (Jeremiah:15:15ff.|).

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

rwp@Acts: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@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en t“i s“mati tˆs sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\am“mous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:2:4 @{This I say} (\touto leg“\). Paul explains why he has made this great claim for Christ at this point in his discussion. {May delude} (\paralogizˆtai\). Present middle subjunctive of \paralogizomai\, old verb, only here in N.T., from \para\ and \logizomai\, to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus). {With persuasiveness of speech} (\en pithanologiƒi\). Rare word (Plato) from \pithanos\ and \logos\, speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in strkjv@1Corinthians:2:4| (\ouk en pithois sophias logois\) where he uses the very adjective \pithos\ (persuasive) of which \pithanos\ (both from \peith“\) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.

rwp@Info_Epistles-General @ IMPORTANCE OF THE GENERAL EPISTLES Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Galatians:2:9|). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude:in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). Songs:we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now. Info_Epistles-Pastorial

rwp@Galatians:2:13 @{Dissembled likewise with him} (\sunupekrithˆsan aut“i kai\). First aorist passive indicative of the double compound verb \sunupokrinomai\, a late word often in Polybius, only here in N.T. One example in Polybius means to pretend to act a part with. That idea here would help the case of the rest of the Jews, but does not accord with Paul's presentation. {Insomuch that even Barnabas} (\h“ste kai Barnabas\). Actual result expressed by \h“ste\ and the indicative and \kai\ clearly means "even." {Was carried away with their dissimulation} (\sunapˆchthˆ aut“n tˆi hupokrisei\). First aorist passive indicative of \sunapag“\, old verb, in N.T. only here and strkjv@2Peter:3:17|. \Hupokrisei\ is in the instrumental case and can only mean hypocrisy in the bad sense (Matthew:23:28|), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was _Paulus contra mundum_ in the cause of spiritual freedom in Christ.

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

rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patˆr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthr“pon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ˆideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \gin“sk“\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.

rwp@John:8:33 @{We be Abraham's seed} (\Sperma Abraam esmen\). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians:4:22f.|). Yes, but the Jews came to rely solely on mere physical descent (Matthew:3:9|) and so God made Gentiles the spiritual children of Abraham by faith (Matthew:3:7; Rom. strkjv@9:6f.|). {And have never yet been in bondage to any man} (\kai oudeni dedouleukamen p“pote\). Perfect active indicative of \douleu“\, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therap“n\) in God's house and Christ as Son (\huios\) over God's house.

rwp@John:8:48 @{Thou art a Samaritan and hast a demon} (\Samareitˆs ei su kai daimonion echeis\). On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (4:9,39|). The charge of having a demon was an old one by the Pharisees (Matthew:12:24|) and it is repeated later (John:10:20|).

rwp@John:9:25 @{One thing I know} (\hen oida\). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" (\hamart“los\) and clings to the one fact of his own experience. {Whereas I was blind, now I see} (\tuphlos “n arti blep“\). Literally, "Being blind I now see." The present active participle \“n\ of \eimi\ by implication in contrast with \arti\ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (9:36-38|).

rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrˆsiƒi periepatei\). Imperfect active of \peripate“\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tˆn ch“ran eggus tˆs erˆmou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenˆn polin\). \Polis\ here means no more than town or village (\k“mˆ\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta t“n mathˆt“n\). But what were they thinking?

rwp@John:12:27 @{My soul} (\hˆ psuchˆ mou\). The soul (\psuchˆ\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass“\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip“;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, s“son me ek tˆs h“ras tautˆs\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto ˆlthon eis tˆn h“ran tautˆn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

rwp@John:13:9 @{Not my feet only, but also my hands and my head} (\mˆ tous podas mou monon alla kai tas cheiras kai tˆn kephalˆn\). Nouns in the accusative case object of \nipson\ understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\ph“neite me\). "Address me." \Ph“ne“\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \ph“neite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kal“s\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:13:24 @{Beckoneth} (\neuei\). Old verb to nod, in N.T. only here and strkjv@Acts:24:10|. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (\eipe tis estin peri hou legei\). Second aorist active imperative with indirect question (\tis\) and relative clause (\peri hou\). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. {Breast} (\stˆthos\). As in strkjv@21:20; strkjv@Luke:18:13| in place of \kolpon\ (verse 23|). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.

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

rwp@John:20:8 @{Then therefore} (\tote oun\). After Peter in time and influenced by the boldness of Peter. {And he saw and believed} (\kai eiden kai episteusen\). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to strkjv@Luke:24:12| Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29|). Peter and John did not see the angels.

rwp@John:20:16 @{Mary} (\Mariam\). Aramaic form in Aleph B W, though \Maria\ in strkjv@19:25|. Clearly the old familiar tone of Jesus was in the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here and strkjv@Mark:10:51| though practically the same as \Rabbi\. See strkjv@11:28| for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:1:42 @{With a loud cry} (\kraugˆi megalˆi\). A moment of ecstatic excitement. {Blessed art thou} (\eulogˆmenˆ\). Perfect passive participle. A Hebraistic equivalent for the superlative.

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

rwp@Luke:4:5 @{The world} (\tˆs oikoumenˆs\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmˆi chronou\). Only in Luke and the word \stigmˆ\ nowhere else in the N.T. (from \stiz“\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:4:21 @{And he began to say} (\ˆrxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplˆr“tai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegk“sin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to d“ma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia t“n keram“n\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathˆkan auton\). First aorist (k aorist) effective active of \kathiˆmi\, common verb. strkjv@Mark:2:4| has historical present \chal“si\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun t“i klinidi“i\). Also in verse 24|. Diminutive of \klinˆ\ (verse 18|) occurring in Plutarch and _Koin‚_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Iˆsou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).

rwp@Luke:5:32 @{To repentance} (\eis metanoian\). Alone in Luke not genuine in strkjv@Mark:2:17; strkjv@Matthew:9:12|. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.

rwp@Luke:6:8 @{But he knew their thoughts} (\autos de ˆidei tous dialogismous aut“n\). In Luke alone. Imperfect in sense, second past perfect in form \ˆidei\ from \oida\. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book. {His hand withered} (\xˆran tˆn cheira\). Predicate position of the adjective. Songs:in strkjv@Mark:3:3|. {Stand forth} (\stˆthi\). Luke alone has this verb, second aorist active imperative. strkjv@Mark:3:3| has {Arise into the midst} (\egeire eis to meson\). Luke has {Arise and step forth into the midst} (\egeire kai stˆthi eis to meson\). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (\estˆ\) there before them all.

rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech“\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai p“s sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\he“s hotou telesthˆi\). First aorist passive subjunctive of \tele“\ with \he“s hotou\ (until which time), the common construction for the future with this conjunction.

rwp@Luke:14:9 @{And say} (\kai erei\). Changes to future indicative with \mˆ pote\ as in strkjv@12:58|. {Shalt begin with shame} (\arxˆi meta aischunˆs\). The moment of embarrassment. {To take the lowest place} (\ton eschaton topon katechein\). To hold down the lowest place, all the intermediate ones being taken.

rwp@Luke:15:20 @{To his father} (\pros ton patera heautou\). Literally, to his own father. He acted at once on his decision. {Yet afar off} (\eti autou makran apechontos\). Genitive absolute. \Makran\ agrees with \hodon\ understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight. {Ran} (\dram“n\). Second aorist active participle of the defective verb \trech“\. The eager look and longing of the father. {Kissed} (\katephilˆsen\). Note perfective use of \kata\ kissed him much, kissed him again and again. The verb occurs so in the older Greek.

rwp@Luke:16:12 @{That which is your own} (\to h–meteron\). But Westcott and Hort read \to hˆmeteron\ (our own) because of B L Origen. The difference is due to itacism in the pronunciation of \h–-\ and \hˆ\ alike (long \i\). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another (\en t“i allotri“i\). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Luke:12:21|).

rwp@Luke:22:21 @{That betrayeth} (\tou paradidontos\). Present active participle, actually engaged in doing it. The hand of Judas was resting on the table at the moment. It should be noted that Luke narrates the institution of the Lord's Supper before the exposure of Judas as the traitor while Mark and Matthew reverse this order.

rwp@Luke:22:41 @{About a stone's throw} (\h“sei lithou bolˆn\). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him. {Kneeled down} (\theis ta gonata\). Second aorist active participle from \tithˆmi\. strkjv@Mark:14:35| says "fell on the ground" and strkjv@Matthew:26:39| "fell on his face." All could be true at different moments. {Prayed} (\prosˆucheto\). Imperfect middle, was praying, kept on praying.

rwp@Mark:1:26 @{Tearing him} (\sparaxan auton\). Margin, {convulsing him} like a spasm. Medical writers use the word for the rotating of the stomach. strkjv@Luke:4:35| adds "when the demon had thrown him down in the midst." Mark mentions the "loud voice" (\phonˆi megalˆi\), a screech, in fact. It was a moment of intense excitement.

rwp@Mark:2:14 @{And as he passed by} (\kai parag“n\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\tel“nion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\tel“nˆs\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamart“loi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:3:6 @{And straightway with the Herodians took council} (\euthus meta t“n Hˆr“idian“n\). The Pharisees could stand no more. Songs:out they stalked at once in a rage of madness (Luke:6:11|) and outside of the synagogue took counsel (\sumboulion epoiˆsan\) or gave counsel (\sumboulion edidoun\, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him" (\hop“s auton apoles“sin\), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in strkjv@Mark:8:15; strkjv@12:13; strkjv@Matthew:22:16|.

rwp@Mark:3:21 @{His friends} (\hoi par' autou\). The phrase means literally "those from the side of him (Jesus)." It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the LXX. The fact that in verse 31| "his mother and his brothers" are expressly mentioned would indicate that they are "the friends" alluded to in verse 21|. It is a mournful spectacle to think of the mother and brothers saying, {He is beside himself} (\exestˆ\). Second aorist active indicative intransitive. The same charge was brought against Paul (Acts:26:24; strkjv@2Corinthians:5:13|). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (3:22|). See on ¯Matthew:9:32-34; strkjv@10:25; strkjv@12:24| for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my _The Mother of Jesus: Her Problems and Her Glory_. The brothers did not as yet believe the pretensions and claims of Jesus (John:7:5|). Herod Antipas will later consider Jesus as John the Baptist _redivivus_, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (\kratˆsai\), forcibly if need be.

rwp@Mark:5:5 @{He was crying out, and cutting himself with stones} (\ˆn kraz“n kai katakopt“n heauton lithois\). Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. strkjv@1:26; strkjv@3:11; strkjv@9:26|). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to _cut down_ (perfective use of \kata-\). We say _cut up_, gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with \ˆn\ and the participles.

rwp@Mark:5:23 @{My little daughter} (\to thugatrion mou\). Diminutive of \thugatˆr\ (Matthew:9:18|). "This little endearing touch in the use of the diminutive is peculiar to Mark" (Vincent). "Is at the point of death" (\eschat“s echei\). Has it in the last stages. strkjv@Matthew:9:18| has: "has just died" (\arti eteleusen\), Luke "she lay a dying" (\apethnˆsken\, imperfect, she was dying). It was a tragic moment for Jairus. {I pray thee}, not in the Greek. This ellipsis before \hina\ not uncommon, a sort of imperative use of \hina\ and the subjunctive in the _Koin‚_ (Robertson, _Grammar_, p. 943).

rwp@Mark:5:29 @{She felt in her body} (\egn“ t“i s“mati\). She knew, the verb means. She said to herself, {I am healed} (\iƒmai\). \Iƒtai\ retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague (\mastigos\) or scourge was a whip used in flagellations as on Paul to find out his guilt (Acts:22:24|, cf. strkjv@Hebrews:11:26|). It is an old word that was used for afflictions regarded as a scourge from God. See already on ¯Mark:3:10|.

rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heaut“i\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tˆn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\ethe“roun ton Satanƒn pesonta\), where \pesonta\ does not mean _fallen_ (\pept“kota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egn“n\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hˆpsato t“n himati“n;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.

rwp@Mark:7:18 @{Are ye so without understanding also?} (\Hout“s kai humeis asunetoi este;\). See on ¯Matthew:15:16|. You also as well as the multitude. It was a discouraging moment for the great Teacher if his own chosen pupils (disciples) were still under the spell of the Pharisaic theological outlook. It was a riddle to them. "They had been trained in Judaism, in which the distinction between clean and unclean is ingrained, and could not understand a statement abrogating this" (Gould). They had noticed that the Pharisees stumbled at the parable of Jesus (Matthew:15:12|). They were stumbling themselves and did not know how to answer the Pharisees. Jesus charges the disciples with intellectual dulness and spiritual stupidity.

rwp@Mark:9:15 @{Were greatly amazed} (\exethambˆthˆsan\). First aorist passive ingressive aorist with perfective compound \ex-\. The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (\protrechontes ˆspazonto\). Present participle and imperfect middle indicative.

rwp@Mark:10:16 @{He took them in his arms} (\enagkalisamenos\). A distinct rebuke to the protest of the over-particular disciples. This word already in strkjv@Mark:9:36|. In strkjv@Luke:2:28| we have the full idiom, to receive into the arms (\eis tƒs agkalas dechesthai\). Songs:with tender fondling Jesus repeatedly blessed (\kateulogei\, imperfect), laying his hands upon each of them (\titheis\, present participle). It was a great moment for each mother and child.

rwp@Mark:14:33 @{Greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\). strkjv@Matthew:26:37| has "sorrowful and sore troubled." See on Matt. about \adˆmonein\. Mark alone uses \exthambeisthai\ (here and in strkjv@9:15|). There is a papyrus example given by Moulton and Milligan's _Vocabulary_. The verb \thambe“\ occurs in strkjv@Mark:10:32| for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," (Hebrews:5:8|) and this new experience enriched the human soul of Jesus.

rwp@Mark:15:33 @{The sixth hour} (\h“ras hektˆs\). That is, noon (Jewish time), as the third hour was nine A.M. (Mark:15:25|). See on ¯Matthew:27:45| for discussion. Given also by strkjv@Luke:23:44|. Mark gives the Aramaic transliteration as does B in strkjv@Matthew:27:45|, which see for discussion. {Forsaken} (\egkatelipes\). Some MSS. give \“neidisas\ (reproached). We are not able to enter into the fulness of the desolation felt by Jesus at this moment as the Father regarded him as sin (2Corinthians:5:21|). This desolation was the deepest suffering. He did not cease to be the Son of God. That would be impossible.

rwp@Matthew:3:7 @{The Pharisees and Sadducees} (\t“n Pharisai“n kai Saddoukai“n\). These two rival parties do not often unite in common action, but do again in strkjv@Matthew:16:1|. "Here a strong attraction, there a strong repulsion, made them for the moment forget their differences" (McNeile). John saw these rival ecclesiastics "coming for baptism" (\erchomenous epi to baptisma\). Alford speaks of "the Pharisees representing hypocritical superstition; the Sadducees carnal unbelief." One cannot properly understand the theological atmosphere of Palestine at this time without an adequate knowledge of both Pharisees and Sadducees. The books are numerous besides articles in the Bible dictionaries. I have pictured the Pharisees in my first (1916) Stone Lectures, _The Pharisees and Jesus_. John clearly grasped the significance of this movement on the part of the Pharisees and Sadducees who had followed the crowds to the Jordan. He had welcomed the multitudes, but right in the presence of the crowds he exposes the hypocrisy of the ecclesiastics. {Ye offspring of vipers} (\gennˆmata echidn“n\). Jesus (Matthew:12:34; strkjv@23:33|) will use the same language to the Pharisees. Broods of snakes were often seen by John in the rocks and when a fire broke out they would scurry (\phugein\) to their holes for safety. "The coming wrath" was not just for Gentiles as the Jews supposed, but for all who were not prepared for the kingdom of heaven (1Thessalonians:1:10|). No doubt the Pharisees and Sadducees winced under the sting of this powerful indictment.

rwp@Matthew:3:17 @{A voice out of the heavens} (\ph“nˆ ek t“n ouran“n\). This was the voice of the Father to the Son whom he identifies as His Son, "my beloved Son." Thus each person of the Trinity is represented (Father, Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic ministry. John heard the voice, of course, and saw the dove. It was a momentous occasion for John and for Jesus and for the whole world. The words are similar to strkjv@Psalms:2:7| and the voice at the Transfiguration (Matthew:17:5|). The good pleasure of the Father is expressed by the timeless aorist (\eudokˆsa\).

rwp@Matthew:4:8 @{And showeth him} (\kai deiknusin aut“i\). This wonderful panorama had to be partially mental and imaginative, since the devil caused to pass in review "all the kingdoms of the world and the glory of them." But this fact does not prove that all phases of the temptations were subjective without any objective presence of the devil. Both could be true. Here again we have the vivid historical present (\deiknusin\). The devil now has Christ upon a very high mountain whether the traditional Quarantania or not. It was from Nebo's summit that Moses caught the vision of the land of Canaan (Deuteronomy:34:1-3|). Luke (Luke:4:5|) says that the whole panorama was "in a moment of time" and clearly psychological and instantaneous.

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

rwp@Matthew:8:27 @{Even the winds and the sea obey him} (\Kai hoi anˆmoi kai hˆ thalassa aut“i hupakouousin\). A nature miracle. Even a sudden drop in the wind would not at once calm the sea. "J. Weiss explains that by 'an astonishing coincidence' the storm happened to lull at the moment that Jesus spoke!" (McNeile). Some minds are easily satisfied by their own stupidities.

rwp@Matthew:11:27 @{All things have been delivered unto me of my Father} (\panta moi paredothˆ hupo tou patros mou\). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like \edothˆ\ in strkjv@28:18| and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note \epigin“skei\ twice for "fully know." Note also \boulˆtai\ =wills, is willing. The Son retains the power and the will to reveal the Father to men.

rwp@Matthew:13:19 @{When anyone heareth} (\pantos akouontos\). Genitive absolute and present participle, "while everyone is listening and not comprehending" (\mˆ sunientos\), "not putting together" or "not grasping." Perhaps at that very moment Jesus observed a puzzled look on some faces.

rwp@Matthew:14:30 @{Seeing the wind} (\blep“n ton anemon\). Cf. strkjv@Exodus:20:18| and strkjv@Revelation:1:12| "to see the voice" (\tˆn ph“nˆn\). "It is one thing to see a storm from the deck of a stout ship, another to see it in the midst of the waves" (Bruce). Peter was actually beginning to sink (\katapontizesthai\) to plunge down into the sea, "although a fisherman and a good swimmer" (Bengel). It was a dramatic moment that wrung from Peter the cry: "Lord, save me" (\Kurie, s“son me\), and do it quickly the aorist means. He could walk on the water till he saw the wind whirl the water round him.

rwp@Matthew:24:1 @{Went out from the temple} (\exelth“n apo tou hierou\). All the discourses since strkjv@Matthew:21:23| have been in the temple courts (\hieron\, the sacred enclosure). But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out (\eporeueto\, descriptive imperfect) the disciples, as if to relieve the thought of the Master came to him (\prosˆlthon\) to show (\epideixai\, ingressive aorist infinitive) the buildings of the temple (\tas oikodomas tou hierou\). They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, _Wars_ V,5,6), the monument that Herod the Great had begun and that was not yet complete (John:2:20|). Great stones were there of polished marble.

rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mˆpote ou mˆ arkesei hˆmŒn kai humŒn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou mˆ\. But even so \mˆ pote\ has to be explained either by supplying an imperative like \ginesth“\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou mˆ\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174). "We are afraid that there is no possibility of there being enough for us both." This is a denial of oil by the wise virgins because there was not enough for both. "It was necessary to show that the foolish virgins could not have the consequences of their folly averted at the last moment" (Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mˆpote--ou mˆ\.

rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\ag“men\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis t“n d“deka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

rwp@Matthew:26:53 @{Even now} (\arti\). Just now, at this very moment. {Legions} (\legi“nas\). A Latin word. Roman soldiers in large numbers were in Palestine later in A.D. 66, but they were in Caesarea and in the tower of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726 horse in the time of Augustus. But Jesus sees more than twelve legions at his command (one for each apostle) and shows his undaunted courage in this crisis. One should recall the story of Elisha at Dothan (2Kings:6:17|).

rwp@Matthew:27:19 @{His wife} (\hˆ gunˆ autou\). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (\t“i dikai“i ekein“i\) and her psychical sufferings increased Pilate's superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (\epi tou bˆmatos\) up over the pavement.

rwp@Matthew:27:44 @{The robbers also} (\kai hoi lˆistai\). Probably "even the robbers" (Weymouth) who felt a momentary superiority to Jesus thus maligned by all. Songs:the inchoative imperfect \“neidizon\ means "began to reproach him."

rwp@Matthew:28:9 @{Jesus met them} (\Iˆsous hupˆntˆsen autais\). Came suddenly face to face (\anta“, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.

rwp@Philemon:1:5 @{Hearing} (\akou“n\). Through Epaphras (Colossians:1:7,8; strkjv@4:12|), possibly from Onesimus also. {And towards all the saints} (\kai eis pantas tous hagious\). He spoke of "thy love and faith" (\sou tˆn agapˆn kai tˆn pistin\) "towards the Lord Jesus" (\pros ton Kurion Iˆsoun\) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians:4:4|) also.

rwp@Philippians:2:2 @{Fulfil} (\plˆr“sate\). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (\to auto phronˆte\, present active subjunctive, keep on thinking the same thing). {Being of one accord} (\sunpsuchoi\). Late word here for the first time, from \sun\ and \psuchˆ\, harmonious in soul, souls that beat together, in tune with Christ and with each other. {Of one mind} (\to hen phronountes\). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

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

rwp@Romans:1:25 @{Exchanged} (\metˆllaxan\). First aorist active indicative of \metallass“\, old word for exchanging trade, only here and verse 26| in N.T. What a bargain they made, "the truth of God for (\en\) the (\t“i\) lie." "The price of mythology" (Bengel). {Worshipped} (\esebasthˆsan\). First aorist passive (used transitively) of \sebazomai\, old verb, used in late Greek like \sebomai\, to worship. {Rather than the Creator} (\para ton ktisanta\). Placed side by side (\para\, the Creator and the creature, \ktisis\) they preferred the creature. {Who is blessed forever. Amen} (\hos estin eulogˆtos. Amˆn\). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in strkjv@9:5|. \Eulogˆtos\ is verbal of \euloge“\.

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