Bible:
Filter: String:

NONE.filter - rwp neut:


rwp@1Corinthians:1:25 @{The foolishness of God} (\to m“ron tou theou\). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world). {Wiser than men} (\soph“teron t“n anthr“p“n\). Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Matthew:5:20; strkjv@John:5:36|) and quite forcible, brushes all men aside. {The weakness of God} (\to asthenes tou theou\). Same idiom here, {the weak act of God}, as men think, {is stronger} (\ischuroteron\). The Cross seemed God's defeat. It is conquering the world and is the mightiest force on earth.

rwp@1Corinthians:2:12 @{But we} (\hˆmeis de\). We Christians like {us} (\hˆmin\) in verse 10| of the revelation, but particularly Paul and the other apostles. {Received} (\elabomen\). Second aorist active indicative of \lamban“\ and so a definite event, though the constative aorist may include various stages. {Not the spirit of the world} (\ou to pneuma tou kosmou\). Probably a reference to the wisdom of this age in verse 6|. See also strkjv@Romans:8:4,6,7; strkjv@1Corinthians:11:4| (\the pneuma heteron\). {But the spirit which is of God} (\alla to pneuma to ek theou\). Rather, "from God" (\ek\), which proceeds from God. {That we might know} (\hina eid“men\). Second perfect subjunctive with \hina\ to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand "the things that are freely given us by God" (\ta hupo tou theou charisthenta hˆmin\). First aorist passive neuter plural articular participle of \charizomai\, to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God's revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.

rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale“\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg“\ refers more to the substance. But \lale“\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthr“pinˆs sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask“\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin“\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.

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

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

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

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines ˆte\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\ˆte\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou“\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hˆgiasthˆte\, ye were sanctified or cleansed before the baptism) and justified (\edikai“thˆte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

rwp@1Corinthians:7:35 @{For your own profit} (\pros to hum“n aut“n sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher“\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \hum“n aut“n\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal“\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal“\ is second aorist active subjunctive of \epiball“\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschˆmon\). Old adjective (\eu\, well, \schˆm“n\, shapely, comely, from \schˆma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kuri“i\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispast“s\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa“\, to draw around (Luke:10:40|).

rwp@1Corinthians:9:24 @{In a race} (\en stadi“i\). Old word from \histˆmi\, to place. A stated or fixed distance, 606 3/4 feet, both masculine \stadioi\ (Matthew:14:24; strkjv@Luke:24:13|) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. {The prize} (\to brabeion\). Late word, in inscriptions and papyri. Latin _brabeum_. In N. T. only here and strkjv@Phillipians:3:14|. The victor's prize which only one could receive. {That ye may attain} (\hina katalabˆte\). Final use of \hina\ and perfective use of \kata-\ with \labˆte\ (effective aorist active subjunctive, grasp and hold). Old verb \katalamban“\ and used in strkjv@Phillipians:3:12ff|.

rwp@1Corinthians:11:17 @{This} (\touto\). Probably the preceding one about the head-dress of women, and transition to what follows. {I praise you not} (\ouk epain“\). In contrast to the praise in strkjv@11:2|. {For the better} (\eis to kreisson\). Neuter articular comparative of \kratus\, but used as comparative of \kalos\, good. Attic form \kreitton\. {For the worse} (\eis to hˆsson\). Old comparative from \hˆka\, softly, used as comparative of \kakos\, bad. In N.T. only here and strkjv@2Corinthians:12:15|.

rwp@1Corinthians:14:28 @{But if there be no interpreter} (\ean de mˆ ˆi diermˆneutˆs\). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27|. Reappears in Byzantine grammarians. {Keep silence in church} (\sigat“ en ekklˆsiƒi\). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

rwp@1Corinthians:15:10 @{What I am} (\ho eimi\). Not, {who} (\hos\), but {what} (\ho\), neuter singular. His actual character and attainments. All "by the grace of God" (\chariti theou\). {I laboured more abundantly than they all} (\perissoteron aut“n pant“n ekopiasa\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

rwp@1Corinthians:16:6 @{It may be} (\tuchon\). Neuter accusative of second aorist active participle of \tugchan“\ used as an adverb (in Plato and Xenophon, but nowhere else in N.T.). {Or even winter} (\ˆ kai paracheimas“\). Future active of late verb \paracheimaz“\ (\cheim“n\, winter). See on ¯Acts:27:12; strkjv@28:11; strkjv@Titus:3:12|. He did stay in Corinth for three months (Acts:20:3|), probably the coming winter. {Whithersoever I go} (\hou ean poreu“mai\). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts:20:3|).

rwp@Info_1John @ BIBLIOGRAPHY Alexander, _Epistles of John_ (Speaker's Comm., 1889). Barrett, _Devotional Comm. on John_ (1910). Baumgartner, _Die Schriften des N.T_. (IV. 3, 1918). Belser, _Komm_. (1906). Bennett, _New-Century Bible_. Brooke, _Int. Crit. Comm_. (Johannine Epistles, 1912). Cox, _Private Letters of St. Paul and St. John_ (1887). Ebrard, _Die Briefe Johannis_ (1859). Ewald, _Die Johanneischen Schriften_ (1861). Findlay, _Fellowship in the Life Eternal_ (1909) Gibbon, _Eternal Life_ (1890). Gore, _Epistles of John_ (1921). Green, _Ephesian Canonical Writings_ (1910). Haring, _Die Johannesbriefe_ (1927). Haupt, _I John_ (1869). Hilgenfeld, _Das Evangelium und die Briefe Johannis nach ihrem Lehrbegriff dargestellt_ (1849). Holtzmann-Bauer, _Hand-Comm. sum N.T_. (1908). Holtzmann, _Das Problem des I Johannesbr. in seinem Ver- haltniss zum Evang_. (Jahrbuch fur Prot. Theologie, 1881, 1882). Huther, _Crit. and Exeget. to the General Eps. of James and John_ (1882). Karl, _Johanneische Studien_ (der I Johannes Brief, 1898). Law, _The Tests of Life_ (1909). Lias, _Epistles of John_ (1887). Loisy, _Les epitres dites de Jean_ (1921) in le quatrieme evan- gile. Lucke, _Comm. on Epistles of John_ (1837). Luthardt, _Strack-Zoeckler Komm_. (1895). Maurice, _The Epistles of St. John_ (1857). Plummer, _Cambridge Greek Test_ (1886). Ramsay, A., _Westminster N.T_. (1910). Ritter, _Die Gemeinschaft der Heiligen_ (1929). Robertson, J. A., _The Johannine Epistles_ (1920). Rothe, _Der erste Brief Johannis_ (1879). Sawtelle, _American Comm_. (1890). Smith, David, _The Expositor's Greek Testament_ (1910). Watson, _Epistles of John_ (1910). Weiss, B., _Die drei Briefe des Apostels Johannis_ (Meyer Komm. 1900). Wendt, _Die Johannesbriefe und das Johanneische Christen- tum_ (1925). Westcott, _The Epistles of St. John_. 3rd ed. (1892). Windisch, _Die Katholischer Briefe_ (Handbuch zum N.T., 2 Aufl., 1930). Wrede, _In Die Heiligen Schriften des N.T_. (2 Aufl., 1924). Wurm, _Die Irrlehrer im I Johannes Brief_ (1903). strkjv@1John:1:1 @{That which} (\ho\). Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life" (\peri tou logou tˆs z“ˆs\), a phrase that reminds one at once of the Word (\Logos\) in strkjv@John:1:1,14; strkjv@Revelation:19:14| (an incidental argument for identity of authorship for all these books). For discussion of the \Logos\ see on ¯John:1:1-18|. Here the \Logos\ is described by \tˆs z“ˆs\ (of life), while in strkjv@John:1:4| he is called \hˆ z“ˆ\ (the Life) as here in verse 2| and as Jesus calls himself (John:11:25; strkjv@14:6|), an advance on the phrase here, and in strkjv@Revelation:19:14| he is termed \ho logos tou theou\ (the Word of God), though in strkjv@John:1:1| the \Logos\ is flatly named \ho theos\ (God). John does use \ho\ in a collective personal sense in strkjv@John:6:37,39|. See also \pan ho\ in strkjv@1John:5:4|. {From the beginning} (\ap' archˆs\). Anarthrous as in strkjv@John:1:1; strkjv@6:64; strkjv@16:4|. See same phrase in strkjv@2:7|. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John:3:16|), "coeval in some sense with creation" (Westcott). {That which we have heard} (\ho akˆkoamen\). Note fourfold repetition of \ho\ (that which) without connectives (asyndeton). The perfect tense (active indicative of \akou“\) stresses John's equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John:21:24|). {That which we have seen} (\ho he“rakamen\). Perfect active, again, of \hora“\, with the same emphasis on the possession of knowledge by John. {With our eyes} (\tois ophthalmois hˆm“n\). Instrumental case and showing it was not imagination on John's part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen. {That which we beheld} (\ho etheasametha\). Repetition with the aorist middle indicative of \theaomai\ (the very form in strkjv@John:1:14|), "a spectacle which broke on our astonished vision" (D. Smith). {Handled} (\epsˆlaphˆsan\). First aorist active indicative of \psˆlapha“\, old and graphic verb (from \psa“\, to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke:24:39|). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ's humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also "the Word of life" and so God Incarnate.

rwp@1John:2:16 @{All that} (\pƒn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pƒn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pƒn to\. "The lust of the flesh" (\hˆ epithumia tˆs sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \hˆ epithumia t“n ophthalm“n\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alaz“n\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z“ˆ\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).

rwp@1John:3:2 @{Now} (\nun\). Without waiting for the \parousia\ or second coming. We have a present dignity and duty, though there is greater glory to come. {It is not yet made manifest} (\oup“ ephaner“thˆ\). First aorist passive indicative of \phanero“\. For the aorist indicative with \oup“\ with a future outlook Brooke notes strkjv@Mark:11:2; strkjv@1Corinthians:8:2; strkjv@Hebrews:12:4; strkjv@Revelation:17:10,12|. {What we shall be} (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter singular predicate nominative. "This _what_ suggests something unspeakable, contained in the likeness of God" (Bengel). {If he shall be manifested} (\ean phaner“thˆi\). As in strkjv@2:28|, which see. The subject may be Christ as in verse 9|, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he." {Like him} (\homoioi aut“i\). \Aut“i\ is associative instrumental case after \homoioi\. This is our destiny and glory (Romans:8:29|), to be like Jesus who is like God (2Corinthians:4:6|). {We shall see him even as he is} (\opsometha auton kath“s estin\). Future middle indicative of \hora“\. The transforming power of this vision of Christ (1Corinthians:13:12|) is the consummation of the glorious process begun at the new birth (2Corinthians:3:18|).

rwp@1John:3:12 @{Of the evil one} (\ek tou ponˆrou\). Ablative case and the same for neuter and masculine singular, but verse 10| makes it clear that the reference is to the devil. {Slew} (\esphaxen\). First aorist active indicative of \sphaz“\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Revelation:5:6,9,12|, etc.). {Wherefore?} (\charin tinos;\). "For the sake of what?" Post-positive preposition (Ephesians:3:1,14|) except here. The interpretation of the act of Cain (Genesis:4:8ff.|) is an addition to the narrative, but in accord with strkjv@Hebrews:11:4|. Jealousy led to murder.

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

rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pƒn to gegennˆmenon ek tou theou\). Neuter singular perfect passive participle of \genna“\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\nikƒi ton kosmon\). Present active indicative of \nika“\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\hautˆ estin hˆ nikˆ\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nikˆ\ (victory, cf. \nika“\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\hˆ nikˆsasa\). First aorist active articular participle of \nika“\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\hˆ pistis hˆm“n\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).

rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho gennˆtheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\tˆrei auton\, not \tˆrei heauton\). It is Christ who keeps the one begotten of God (\gegennˆmenos ek tou theou\ as in strkjv@3:9| and so different from \ho gennˆtheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennˆmai\ of himself and uses also \tˆre“\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponˆros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt“\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan“\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).

rwp@1John:5:21 @{Yourselves} (\heauta\). Neuter plural reflexive because of \teknia\. The active voice \phulassete\ with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See strkjv@Acts:7:41: strkjv@1Thessalonians:1:9| for this word.

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cˆphƒs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Sim“n\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Iˆsou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Iˆsou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Iˆsou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg“\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \klˆtoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidˆmois\). Late double compound adjective (\para, epidˆmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diasporƒs\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir“\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:1:6 @{Wherein} (\en h“i\). This translation refers the relative \h“i\ to \kair“i\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kair“i\ is correct. {Ye greatly rejoice} (\agalliƒsthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupˆthentes\). First aorist passive participle (concessive circumstantial use) of \lupe“\, to make sorrowful (from \lupˆ\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutr“thˆte\). First aorist passive indicative of \lutro“\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir“\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Arguri“i ˆ chrusi“i\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek tˆs mataias hum“n anastrophˆs\). "Out of" (\ek\), and so away from, the pre-Christian \anastrophˆ\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoiˆtou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, did“mi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).

rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher“\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lupˆ\ (grief). {For conscience toward God} (\dia suneidˆsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidˆsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\pasch“n adik“s\). Present active participle of \pasch“\ and the common adverb \adik“s\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.

rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle“\ (\kale“\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen“\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan“\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz“\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie“\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch“\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para the“i\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."

rwp@1Peter:3:9 @{Not rendering evil for evil} (\mˆ apodidontes kakon anti kakou\). \Mˆ\ and the present active participle of \apodid“mi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge“\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklˆthˆte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klˆronomˆsˆte\). Purpose clause with \hina\ and the first aorist active subjunctive of \klˆronome“\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).

rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos tˆs eirˆnˆs\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai humƒs\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz“\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotel“s\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\hum“n to pneuma kai hˆ psuchˆ kai to s“ma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuchˆ\, mind \nous\, heart \kardia\, the inward man \ho es“ anthr“pos\) and the outer man (\s“ma, ho ex“ anthr“pos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklˆron tˆrˆtheiˆ\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklˆron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klˆros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempt“s\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en tˆi parousiƒi\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).

rwp@1Timothy:3:16 @{Without controversy} (\homologoumen“s\). Old adverb from the participle \homologoumenos\ from \homologe“\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to tˆs eusebeias mustˆrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustˆrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikai“thˆ en pneumati\). First aorist passive indicative of \dikaio“\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\“phthˆ aggelois\). First aorist passive indicative of \hora“\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\“phthˆ\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekˆruchthˆ en ethnesin\). First aorist passive indicative of \kˆruss“\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuthˆ en kosm“i\). First aorist indicative passive again of \pisteu“\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelˆmphthˆ en doxˆi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban“\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

rwp@2Corinthians:1:6 @{Whether} (\eite\) {--or} (\eite\). The alternatives in Paul's experience (afflicted \thlibometha\, comforted \parakaloumetha\) work out for their good when they are called on to endure like sufferings "which we also suffer" (\h“n kai hˆmeis paschomen\). The relative \h“n\ is attracted from neuter accusative plural \ha\ to genitive case of the antecedent \pathˆmat“n\ (sufferings).

rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hˆss“thˆte\). First aorist passive indicative of \hˆssoomai\, the text of Aleph B D instead of the usual \hˆttˆthˆte\ from the common \hˆttaomai\ to be inferior or less from the comparative \hˆtt“n\. See \hˆss“n\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tˆn adikian tautˆn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).

rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklektˆi kuriƒi\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois autˆs\). As with \eklektˆ kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg“\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap“\ with the addition of \en alˆtheiƒi\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg“ monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egn“kotes\). Perfect active articular participle of \gin“sk“\, "those that have come to know and still know."

rwp@2Peter:1:8 @{For if these things are yours and abound} (\tauta gar humin huparchonta kai pleonazonta\). Present active circumstantial (conditional) participles neuter plural of \huparch“\ and \pleonaz“\ (see strkjv@1Thessalonians:3:12|) with dative case \humin\, "these things existing for you (or in you) and abounding." {They make you to be} (\kathistˆsin\). "Render" (present active indicative of \kathistˆmi\, old verb, strkjv@James:3:6|), singular because \tauta\ neuter plural. {Not idle nor unfruitful} (\ouk argous oude akarpous\). Accusative predicative plural with \humas\ understood, both adjectives with alpha privative, for \argos\ see strkjv@James:2:20| and for \akarpos\ strkjv@Matthew:13:22|. {Knowledge} (\epign“sin\). "Full (additional) knowledge" as in strkjv@1:2|.

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

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katech“n\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en t“i autou kair“i\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

rwp@2Thessalonians:3:3 @{But the Lord is faithful} (\pistos de estin ho kurios\). {But faithful is the Lord} (correct rendition), with a play (paronomasia) on \pistis\ by \pistos\ as in strkjv@Romans:3:3| we have a word-play on \apiste“\ and \apistia\. The Lord can be counted on, however perverse men may be. {From the evil one} (\apo tou ponˆrou\). Apparently a reminiscence of the Lord's Prayer in strkjv@Matthew:6:13| \rusai hˆmas apo tou ponˆrou\. But here as there it is not certain whether \tou ponˆrou\ is neuter (evil) like to \ponˆron\ in strkjv@Romans:12:9| or masculine (the evil one). But we have \ho ponˆros\ (the evil one) in strkjv@1John:5:18| and \tou ponˆrou\ is clearly masculine in strkjv@Ephesians:6:16|. If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2|? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in strkjv@2:1-12|, by the phrase here without trying to be too definite.

rwp@2Timothy:2:21 @{If a man purge himself} (\ean tis ekkatharˆi\). Paul drops the metaphor of the house and takes up the individual as one of the "vessels." Condition of third class with first aorist active subjunctive of \ekkathair“\, old verb, to cleanse out, in LXX, in N.T. only here and strkjv@1Corinthians:5:7|. {From these} (\apo tout“n\). From the vessels for dishonour of verse 20|. {Sanctified} (\hˆgiasmenon\). Perfect passive participle of \hagiaz“\, for which verb see strkjv@1Corinthians:6:11|. {Meet for the master's use} (\euchrˆston t“i despot“i\). Dative case \despotˆi\ (for which word see strkjv@1Timothy:6:1|) with \euchrˆston\, neuter singular like \hˆgiasmenon\ agreeing with \skeuos\. Old verbal adjective (\eu\ and \chraomai\, to use well), useful or usable for the master. In N.T. only here and strkjv@4:11|. See \achrˆston\ in strkjv@Philemon:11|. {Prepared} (\hˆtoimasmenon\). Perfect passive participle of \hetoimaz“\, in a state of readiness, old and common word, elsewhere by Paul only strkjv@1Corinthians:2:9| (LXX).

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

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

rwp@3John:1:11 @{Imitate not} (\mˆ mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoi“n\). Articular present active participle of \agathopoie“\, late and rare verb, in contrast with \ho kakopoi“n\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch he“raken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.

rwp@Info_Acts @ THE TEXT OF THE ACTS A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published _The Acts of the Apostles from Codex Bezae_. The whole subject is elaborately treated by J. H. Ropes in Vol. III, _The Text of Acts_ in Part I of _The Beginnings of Christianity_. Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass's ideas appear in his _Acta Apostolorum_.

rwp@Acts:3:15 @{But the Prince of life ye killed} (\ton de archˆgon tˆs z“ˆs apekteinate\). "The magnificent antithesis" (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in strkjv@John:1:1-18; strkjv@Colossians:1:14-20; strkjv@Hebrews:1:2f|. \Archˆgos\ (\archˆ\, beginning, \ag“\, to lead) is an adjective "furnishing the first cause or occasion" in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Hebrews:12:2|). See also strkjv@Hebrews:2:10; strkjv@Acts:5:31| where it is applied to Jesus as "Prince and Saviour." But God raised him from the dead in contrast to what they had done. {Whereof we are witnesses} (\hou hˆmeis martures esmen\). Of which fact (the resurrection) or of whom as risen, \hou\ having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.

rwp@Acts:8:16 @{He was fallen} (\ˆn epipept“kos\). Periphrastic past perfect active of \epipipt“\, old verb. The participle is neuter here because of the grammatical gender of \pneuma\, but the translation should be "he" (natural gender), not "it." We should not use "it" for the Holy Spirit. {Only they had been baptized} (\monon de babaptismenoi hupˆrchon\). Periphrastic past perfect passive of \baptiz“\ with \huparch“\ (see verse 9| \proupˆrchon\), instead of \ˆsan\. {Into the name} (\eis to onoma\). Better, in the name (see on ¯2:38|).

rwp@Acts:9:6 @The best MSS. do not have "trembling and astonished," and "What wilt thou have me to do, Lord?" The Textus Receptus put these words in here without the authority of a Greek codex. See strkjv@22:10| above for the genuine text. {It shall be told thee} (\lalˆthˆsetai\). Future passive indicative of \lale“\. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (John:16:12|). {What} (\hoti\). Rare in _Koin‚_ use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, _Grammar_, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

rwp@Acts:11:5 @{Let down} (\kathiemenˆn\). Here agreeing with the "sheet" (\othonˆn\, feminine), not with "vessel" (\skeuos\, neuter) as in strkjv@10:11|. {Even unto me} (\achri emou\). Vivid detail added here by Peter.

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

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

rwp@Acts:13:47 @{For so hath the Lord commanded us} (\hout“s gar entetaltai hˆmin ho kurios\). Perfect middle indicative of \entell“\, poetic (Pindar) and late verb to enjoin (1:2|). The command of the Lord Paul finds in strkjv@Isaiah:49:6| quoted by Simeon also (Luke:2:32|). The conviction of Paul's mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be "a light to the Gentiles" (\ethn“n\, objective genitive), "a light for revelation to the Gentiles" (\ph“s eis apokalupsin ethn“n\, strkjv@Luke:2:32|). Songs:Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. {That thou shouldest be} (\tou einai se\). Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God's fixed purpose (\tetheika\, perfect active indicative of \tithˆmi\). {Unto the uttermost part of the earth} (\he“s eschatou tˆs gˆs\). Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God's people are slow in carrying out God's plans for salvation.

rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathˆto\). Imperfect middle of \kathˆmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatˆsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatˆkei\, "had walked" (past perfect active).

rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermˆn\). Mercury (\Hermˆs\) was the messenger of the gods, and the spokesman of Zeus. \Hermˆs\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeidˆ autos ˆn ho hˆgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.

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

rwp@Acts:17:2 @{As his custom was} (\kata to ei“thos t“i Paul“i\). The same construction in strkjv@Luke:4:16| about Jesus in Nazareth (\kata to ei“thos aut“i\) with the second perfect active participle neuter singular from \eth“\. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. {For three Sabbaths} (\epi sabbata tria\). Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in strkjv@1Thessalonians:1:8|. The church consisted mainly of Gentile converts (2Thessalonians:3:4,7,8|) and seems to have been well organized (1Thessalonians:5:12|). He received help while there several times from Philippi (Phillipians:4:16|) and even so worked night and day to support himself (1Thessalonians:2:9|). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1Thessalonians:4:13-5:5; strkjv@2Thessalonians:2:1-12|). {Reasoned} (\dielexato\). First aorist middle indicative of \dialegomai\, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. \dielegeto\ in verse 17|), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (\apo\) of his ideas.

rwp@Acts:17:20 @{For thou bringest certain strange things} (\xenizonta gar tina eisphereis\). The very verb used by Xenophon (_Mem_. I) about Socrates. \Xenizonta\ is present active neuter plural participle of \xeniz“\ and from \xenos\ (verse 18|), "things surprising or shocking us." {We would know therefore} (\boulometha oun gn“nai\). Very polite still, we wish or desire, and repeating \gn“nai\ (the essential point).

rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mes“i tou Areiou Pagou\). First aorist passive of \histˆmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\h“s deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaim“n\ is a neutral word (from \deid“\, to fear, and \daim“n\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).

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

rwp@Acts:21:34 @{Some shouting one thing, some another} (\alloi allo ti epeph“noun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiph“ne“\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\mˆ dunamenou autou gn“nai\). Genitive absolute of present middle participle of \dunamai\ with negative \mˆ\ and second aorist active infinitive of \gin“sk“\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall“\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tˆn parembolˆn\). _Koin‚_ word from \paremball“\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembolˆ\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.

rwp@Acts:21:36 @{Followed after} (\ˆkolouthei\). Imperfect active of \akoluthe“\, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood. {Crying out} (\krazontes\). Construction according to sense, plural masculine participle agreeing with neuter singular substantive \plˆthos\ (Robertson, _Grammar_, p. 401). {Away with him} (\Aire auton\). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke:23:18|, \Aire touton\). He will hear it again from this same crowd (Acts:22:22|). It is the present imperative (\aire\) as in strkjv@Luke:23:18|, but some may have used the urgent aorist active imperative as also in the case of Jesus strkjv@John:19:15|, \ƒron, ƒron\ with \staur“son\ added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.

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

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

rwp@Acts:27:22 @{And now} (\kai ta nun\). Accusative plural neuter article of general reference in contrast with \men\ in verse 21|. Paul shows modesty (Bengel) in the mild contrast. {No loss of life} (\apobolˆ psuchˆs oudemia\). Old word from \apoball“\, to throw away, only twice in N.T. strkjv@Romans:11:15| (rejection) and here. He had foretold such loss of life as likely (verse 10|), but he now gives his reason for his changed view.

rwp@Acts:28:28 @{This salvation} (\touto to s“tˆrion\). Adjective from \s“tˆr\ (Saviour), saving, bringing salvation. Common in the old Greek. The neuter as here often in LXX (as strkjv@Psalms:67:2|) as substantive like \s“tˆria\ (cf. strkjv@Luke:3:6|). {They will also hear} (\autoi kai akousontai\). \Autoi\ as opposed to the rejection by the Jews, "vivid and antithetical" (Page).

rwp@Colossians:1:27 @{God was pleased} (\ˆthelˆsen ho theos\). First aorist active indicative of \thel“\, to will, to wish. "God willed" this change from hidden mystery to manifestation. {To make known} (\gn“risai\). First aorist active infinitive of \gn“riz“\ (from \gin“sk“\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos tˆs doxˆs tou mustˆriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Ephesians:3:1-2|). He feels the high honour keenly and meets the responsibility humbly. {Which} (\ho\). Grammatical gender (neuter) agreeing with \mustˆriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin hˆ elpis tˆs doxˆs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in strkjv@Ephesians:3:17|. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Timothy:1:1|) and the consummation will come (Romans:8:18|).

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

rwp@Colossians:3:14 @{And above all these things} (\epi pƒsin de toutois\). "And upon all these things." {Put on love} (\tˆn agapˆn\). See strkjv@Luke:3:20|. The verb has to be supplied (\endusasthe\) from verse 12| as the accusative case \agapˆn\ shows. {Which is} (\ho estin\). Neuter singular of the relative and not feminine like \agapˆ\ (the antecedent) nor masculine like \sundesmos\ in the predicate. However, there are similar examples of \ho estin\ in the sense of _quod est_ (_id est_), "that is," in strkjv@Mark:14:42; strkjv@15:42|, without agreement in gender and number. Songs:also strkjv@Ephesians:5:5| where \ho estin\ = "which thing." {The bond of perfectness} (\sundesmos tˆs teleiotˆtos\). See strkjv@2:19| for \sundesmos\. Here it is apparently the girdle that holds the various garments together. The genitive (\teleiotˆtos\) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in strkjv@1Corinthians:13|.

rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tˆn isotˆta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isotˆs\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ouran“i\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

rwp@Ephesians:2:8 @{For by grace} (\tˆi gar chariti\). Explanatory reason. "By the grace" already mentioned in verse 5| and so with the article. {Through faith} (\dia piste“s\). This phrase he adds in repeating what he said in verse 5| to make it plainer. "Grace" is God's part, "faith" ours. {And that} (\kai touto\). Neuter, not feminine \tautˆ\, and so refers not to \pistis\ (feminine) or to \charis\ (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (\ex hum“n\, out of you) in men, but from God. Besides, it is God's gift (\d“ron\) and not the result of our work.

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin hˆ eirˆnˆ hˆm“n\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu“\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass“\, to fence or hedge, as in strkjv@Matthew:21:33|)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts:21:28|).

rwp@Ephesians:2:15 @{Having abolished} (\katargˆsas\). First aorist active participle of \katarge“\, to make null and void. {The enmity} (\tˆn echthran\). But it is very doubtful if \tˆn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargˆsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (\en tˆi sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargˆsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon t“n entol“n en dogmasin\) is governed by \katargˆsas\. {That he might create} (\hina ktisˆi\). Final clause with first aorist active subjunctive of \ktiz“\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthr“pon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en haut“i\). Thus alone is it possible. {Making peace} (\poi“n eirˆnˆn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@Ephesians:4:4 @{One body} (\hen s“ma\). One mystical body of Christ (the spiritual church or kingdom, cf. strkjv@1:23; strkjv@2:16|). {One Spirit} (\hen pneuma\). One Holy Spirit, grammatical neuter gender (not to be referred to by "it," but by "he"). {In one hope} (\en miƒi elpidi\). The same hope as a result of their calling for both Jew and Greek as shown in chapter 2|.

rwp@Ephesians:4:6 @{One God and Father of all} (\heis theos kai patˆr pant“n\). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit). {Who is over all} (\ho epi pant“n\), {and through all} (\kai dia pant“n\), {and in all} (\kai en pƒsin\). Thus by three prepositions (\epi, dia, en\) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (\pant“n, pant“n, pƒsin\) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.

rwp@Galatians:3:16 @{But as of one} (\all' h“s eph' henos\). But as in the case of one. {Which is Christ} (\hos estin Christos\). Masculine relative agreeing with \Christos\ though \sperma\ is neuter. But the promise to Abraham uses \sperma\ as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in verses 7-14|, and as of course he knew full well Here Paul uses a rabbinical refinement which is yet intelligible. The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in strkjv@Genesis:13:15| or strkjv@17:7f|.

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patˆr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patˆr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

rwp@Galatians:4:25 @{This Hagar} (\to Hagar\). Neuter article and so referring to the word Hagar (not to the woman, \hˆ\ Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive). {Answereth to} (\suntoichei\). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (\sunstoichiai\) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

rwp@Galatians:6:3 @{Something when he is nothing} (\ti mˆden “n\). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero. {He deceiveth himself} (\phrenapatƒi heauton\). Late compound word (\phrˆn\, mind, \apata“\, lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

rwp@Hebrews:2:1 @{Therefore} (\dia touto\). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. {Ought} (\dei\). It is necessity, necessity rather than obligation (\chrˆ\). {To give heed} (\prosechein\). Present active infinitive with \noun\ (accusative singular of \nous\) understood as in strkjv@Acts:8:6|. {More earnest} (\perissoter“s\). Comparative adverb, "more earnestly," "more abundantly" as in strkjv@1Thessalonians:2:7| {To the things that were heard} (\tois akoustheisin\). Dative plural neuter of the articular participle first aorist passive of \akou“\. {Lest haply we drift away} (\mˆ pote pararu“men\). Negative clause of purpose with \mˆ pote\ and the second aorist passive subjunctive of \pararre“\, old verb to flow by or past, to glide by, only here in N.T. (cf. strkjv@Proverbs:3:21|). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," \hˆmas\).

rwp@Hebrews:2:6 @{But one somewhere} (\de pou tis\). See strkjv@4:4| for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes strkjv@Psalms:8:5-7| and extends here to 8a|. {Hath testified} (\diemarturato\). First aorist middle indicative of \diamarturomai\, old verb to testify vigorously (Acts:2:40|). {What} (\Ti\). Neuter, not masculine \tis\ (who). The insignificance of man is implied. {The son of man} (\huios anthr“pou\). Not \ho huios tou anthr“pou\ which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here. {Visited} (\episkeptˆi\). Second person singular present indicative middle of \episkeptomai\, old verb to look upon, to look after, to go to see (Matthew:25:36|), from which verb \episcopos\, overseer, bishop, comes.

rwp@Hebrews:2:7 @{Thou madest him a little lower} (\elatt“sas auton brachu ti\). First aorist active of old verb \elatto“\ from \elatt“n\ (less), causative verb to lessen, to decrease, to make less, only here, and verse 9| and strkjv@John:3:30| in N.T. \Brachu ti\ is accusative neuter of degree like strkjv@2Samuel:16:1|, "some little," but of time in strkjv@Isaiah:57:17| (for a little while). {Than the angels} (\par' aggelous\). "Beside angels" like \para\ with the accusative of comparison in strkjv@1:4,9|. The Hebrew here has _Elohim_ which word is applied to judges in strkjv@Psalms:82:1,6| (John:10:34f.|). Here it is certainly not "God" in our sense. In strkjv@Psalms:29:1| the LXX translates _Elohim_ by \huoi theou\ (sons of God). {Thou crownedst} (\estephan“sas\). First aorist active indicative of old verb, \stephano“\, to crown, in N.T. only here and strkjv@2Timothy:2:5| The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7| is absent in B.

rwp@Hebrews:5:11 @{Of whom} (\peri hou\). Or "concerning which," for \hou\ can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20|) before going on with the argument (7:1-28|). {Hard of interpretation} (\dusermˆneutos\). Late and rare verbal compound (\dus, hermˆneu“\), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness. {Dull of hearing} (\n“throi tais akoais\). Old adjective (papyri also), from negative \nˆ\ and \“the“\, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and strkjv@6:12| (slack, sluggish). Plato calls some students \n“throi\ (stupid).

rwp@Hebrews:6:17 @{To shew} (\epideixai\). First aorist active infinitive of \epideiknumi\, to show in addition (\epi-\) to his promise "more abundantly" (\perissoteron\). {The immutability of his counsel} (\to ametatheton tˆs boulˆs autou\). Late compound verbal neuter singular (alpha privative and \metatithˆmi\, to change), "the unchangeableness of his will." {Interposed} (\emesiteusen\). First aorist active indicative of \mesiteu“\, late verb from \mesitˆs\, mediator (Hebrews:8:6|), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N.T. {With an oath} (\hork“i\). Instrumental case of \horkos\ (from \herkos\, an enclosure), strkjv@Matthew:14:7,9|.

rwp@Hebrews:7:7 @{Dispute} (\antilogias\). Ablative case with \ch“ris\. For the word see strkjv@6:16|. The writer makes a parenthetical generalization and uses the article and neuter adjective (\to elasson\, the less, \hupo tou kreittonos\, by the better), a regular Greek idiom.

rwp@Hebrews:7:18 @{A disannulling} (\athetˆsis\). Late word from \athete“\ (alpha privative and \tithˆmi\), to set aside (Mark:6:26|), in N.T. only here and strkjv@9:26|. Common in the papyri in a legal sense of making void. Involved in \metathesis\ (change in verse 12|). {Foregoing} (\proagousˆs\). Present active participle of \proag“\, to go before (1Timothy:1:18|). {Because of its weakness} (\dia to autˆs asthenes\). Neuter abstract adjective with article for quality as in verse 7| with \dia\ and accusative case for reason. {Unprofitableness} (\an“pheles\). Old compound (alpha privative and \ophelos\) useless, and neuter singular like \asthenes\. In N.T. only here and strkjv@Titus:3:9|.

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

rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathˆsate\). First aorist active indicative of \sunpathe“\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tˆn harpagˆn\). "The seizing," "the plundering." Old word from \harpaz“\. See strkjv@Matthew:23:35|. {Of your possessions} (\t“n huparchont“n hum“n\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch“\ used as a substantive (cf. \hum“n\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech“\) in indirect discourse after \gin“skontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \gin“skontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men“\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).

rwp@Hebrews:11:23 @{Was hid} (\ekrubˆ\). Second aorist passive indicative of \krupt“\, to hide, as in strkjv@Matthew:5:14|. {Three months} (\trimˆnon\). Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T. {A goodly child} (\asteion to paidion\). Literally, "the child was goodly" (predicate adjective). Old adjective from \astu\ (city), "of the city" ("citified"), of polished manners, genteel. In N.T. only here and strkjv@Acts:7:20|, about Moses both times. Quoted from strkjv@Exodus:2:2f.| {The king's commandment} (\to diatagma tou basile“s\). Late compound for injunction from \diatass“\, only here in the N.T.

rwp@Hebrews:12:10 @{They} (\hoi men\). Demonstrative \hoi\ in contrast (\men\). {Chastened} (\epaideuon\). Imperfect active, used to chasten. {As seemed good to them} (\kata to dokoun autois\). "According to the thing seeming good to them." \Dokoun\ is present active neuter singular articular participle of \doke“\. {But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our profit} (\epi to sumpheron\). Present active articular neuter singular participle of \sumpher“\, to bear together as in strkjv@1Corinthians:12:7|. {That we may be partakers} (\eis to metalabein\). Articular second aorist active infinitive of \metalamban“\ with \eis\ for purpose, "for the partaking." {Of his holiness} (\tˆs hagiotˆtos autou\). Genitive with \metalabein\ (to share in). Rare word, in N.T. only here and strkjv@2Corinthians:1:12|.

rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lupˆs\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai mˆ ex hˆm“n\). {Peaceable fruit} (\karpon eirˆnikon\). Old adjective from \eirˆnˆ\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' autˆs gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz“\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.

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

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

rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\d“rˆma\). Both old substantives from the same original verb (\did“mi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \d“rˆma\ (from \d“re“\, from \d“ron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \pƒsa do / sis aga / thˆ kai / pƒn d“ / rˆma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \d“rˆma\, but that is not conclusive. {From above} (\an“then\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain“\ agreeing with \d“rˆma\, expanding and explaining \an“then\ (from above). {From the Father of lights} (\apo tou patros t“n ph“t“n\). "Of the lights" (the heavenly bodies). For this use of \patˆr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' h“i\). For \para\ (beside) with locative sense for standpoint of God see \para t“i the“i\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallagˆ\). Old word from \parallass“\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\tropˆs aposkiasma\). \Tropˆ\ is an old word for "turning" (from \trep“\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz“\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz“\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \hˆ tropˆs aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \mˆ\) negativing the verb \ptaiei\. {In word} (\en log“i\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anˆr\). "A perfect husband" also, for \anˆr\ is husband as well as man in distinction from woman (\gunˆ\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinag“gˆsai kai holon to s“ma\). See strkjv@1:26| for this rare verb applied to the tongue (\gl“ssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz“\).

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

rwp@James:3:11 @{The fountain} (\hˆ pˆgˆ\). Old word for spring (John:4:14|). {Opening} (\opˆs\). Old word for fissure in the earth, in N.T. only here and strkjv@Hebrews:11:38| (caves). {Send forth} (\bruei\). Present active indicative of \bru“\, old verb, to bubble up, to gush forth, here only in N.T. The use of \mˆti\ shows that a negative answer is expected in this rhetorical question. {The sweet and the bitter} (\to gluku kai to pikron\). Cognate accusatives with \bruei\. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. \Glukus\ is an old adjective (in N.T. only here and strkjv@Revelation:10:9f.|), the opposite of \pikron\ (from old root, to cut, to prick), in N.T. only here and verse 14| (sharp, harsh).

rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag“\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun ˆkousate\ (Matthew:26:65|). {Today or tomorrow} (\sˆmeron ˆ aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tˆnde tˆn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poiˆsomen ekei eniauton\). Another future (active of \poie“\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdˆsomen\). Future (Ionic form) active of \kerdain“\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.

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

rwp@John:1:9 @{There was} (\ˆn\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to ph“s to alˆthinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\ˆn\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\ph“tizei panta anthr“pon\). Old verb (from \ph“s\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthr“pon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \ph“s\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.

rwp@John:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban“\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

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

rwp@John:3:11 @{We speak that we do know} (\ho oidamen laloumen\). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses \lale“\ some 60 times, half of them by Jesus, very little distinction existing between the use of \lale“\ and \leg“\ in John. Originally \lale“\ referred to the chatter of birds. Note John's frequent use of \amˆn amˆn\ and \leg“\ (double emphasis). {And bear witness of that we have seen} (\kai ho he“rakamen marturoumen\). The same use of neuter singular relative \ho\ as before. Perfect active indicative of \hora“\. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. {And ye receive not our witness} (\kai tˆn marturian hˆm“n ou lambanete\). This is the tragedy of the matter as John has shown (1:11,26|) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in strkjv@1John:1:1f|. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hˆmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti hˆ s“tˆria ek t“n Ioudai“n estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:6:37 @{All that} (\pƒn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; strkjv@17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in strkjv@17:21| underlies this use of \pƒn ho\. {Giveth me} (\did“sin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; strkjv@17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou mˆ ekbal“ ex“\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball“\. Definite promise of Jesus to welcome the one who comes.

rwp@John:6:62 @{What then if ye should behold} (\ean oun the“rˆte\). No "what" in the Greek. Condition of third class with \ean\ and present active subjunctive, "if ye then behold." {Ascending} (\anabainonta\). Present active participle picturing the process. {Where he was before} (\hopou ˆn to proteron\). Neuter articular adjective as adverb (accusative of general reference, at the former time as in strkjv@9:8; strkjv@Galatians:3:13|). Clear statement of Christ's pre-existence in his own words as in strkjv@3:13; strkjv@17:5| (cf. strkjv@1:1-18|).

rwp@John:7:8 @{Go ye up to the feast} (\humeis anabˆte eis tˆn heortˆn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg“\ (I). Second aorist active imperative of \anabain“\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg“ oup“ anabain“\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup“\) is genuine before "fulfilled" (\peplˆr“tai\, perfect passive indicative of \plˆro“\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

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

rwp@John:9:4 @{We must work the works of him that sent me} (\hˆmas dei ergazesthai ta erga tou pempsantos me\). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not \eme\ (I) and \me\ (me) of the Syrian class nor \hˆmas\ (we) and \hˆmas\ (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for \eme\ me. We are not able to fathom the depth of the necessity (\dei\) here involved in each life as in this poor blind man and in each of us. {While it is day} (\he“s hˆmera estin\). This clause gives the note of urgency upon us all. {The night cometh} (\erchetai nux\). "Night is coming on," and rapidly. Night was coming for Jesus (7:33|) and for each of us. Cf. strkjv@11:9; strkjv@12:35|. Even electric lights do not turn night into day. \He“s\ with the present indicative (21:22f.|) means "while," not until as in strkjv@13:38|.

rwp@John:10:10 @{But that he may steal, and kill, and destroy} (\ei mˆ hina klepsˆi kai thusˆi kai apolesˆi\). Literally, "except that" (\ei mˆ\) common without (Matthew:12:4|) and with verb (Galatians:1:7|), "if not" (literally), followed here by final \hina\ and three aorist active subjunctives as sometimes by \hotan\ (Mark:9:9|) or \hoti\ (2Corinthians:12:13|). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. {I came that they may have life} (\eg“ ˆlthon hina z“ˆn ech“sin\). In sharp contrast (\eg“\) as the good shepherd with the thieves and robbers of verse 1| came Jesus. Note present active subjunctive (\ech“sin\), "that they (people) may keep on having life (eternal, he means)" as he shows in strkjv@10:28|. He is "the life" (14:6|). {And may have it abundantly} (\kai perisson ech“sin\). Repetition of \ech“sin\ (may keep on having) abundance (\perisson\, neuter singular of \perissos\). Xenophon (_Anab_. VII. vi. 31) uses \perisson echein\, "to have a surplus," true to the meaning of overflow from \peri\ (around) seen in Paul's picture of the overplus (\hupereperisseusen\ in strkjv@Romans:5:20|) of grace. Abundance of life and all that sustains life, Jesus gives.

rwp@John:10:29 @{Which} (\hos\). Who. If \ho\ (which) is correct, we have to take \ho patˆr\ as nominative absolute or independent, "As for my Father." {Is greater than all} (\pant“n meiz“n estin\). If we read \hos\. But Aleph B L W read \ho\ and A B Theta have \meizon\. The neuter seems to be correct (Westcott and Hort). But is it? If so, the meaning is: "As for my Father, that which he hath given me is greater than all." But the context calls for \hos... meiz“n\ with \ho patˆr\ as the subject of \estin\. The greatness of the Father, not of the flock, is the ground of the safety of the flock. Hence the conclusion that "no one is able to snatch them out of the Father's hand."

rwp@John:10:30 @{One} (\hen\). Neuter, not masculine (\heis\). Not one person (cf. \heis\ in strkjv@Galatians:3:28|), but one essence or nature. By the plural \sumus\ (separate persons) Sabellius is refuted, by \unum\ Arius. Songs:Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John:5:18|). Jesus then admitted and proved this claim (5:19-30|). Now he states it tersely in this great saying repeated later (17:11, 21|). Note \hen\ used in strkjv@1Corinthians:3:3| of the oneness in work of the planter and the waterer and in strkjv@17:11,23| of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.

rwp@John:12:16 @{Understood not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to pr“ton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasthˆ\). First aorist passive indicative of \doxaz“\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\ˆn ep' aut“i gegrammena\). Periphrastic past perfect passive of \graph“\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \ˆsan\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' aut“i\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoiˆsan\). First aorist active indicative of \poie“\, simply, "they did."

rwp@John:14:12 @{Shall he do also} (\kakeinos poiˆsei\). Emphatic pronoun \ekeinos\, "that one also." {Greater works than these} (\meizona tout“n\). Comparative adjective neuter plural from \megas\ with ablative case \tout“n\. Not necessarily greater miracles and not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul's mission tours. "Because I go" (\hoti eg“ poreuornai\). Reason for this expansion made possible by the Holy Spirit as Paraclete (16:7|).

rwp@John:14:13 @{Whatsoever ye shall ask} (\hoti an aitˆsˆte\). Indefinite relative clause with \hoti\ (neuter accusative singular of \hostis\), \an\ and the aorist active subjunctive of \aite“\. This is an advance thought over verse 12|. {In my name} (\en t“i onomati mou\). First mention of his "name" as the open sesame to the Father's will. See also strkjv@14:26; strkjv@15:16; strkjv@16:23,24,26|. {That will I do} (\touto poiˆs“\). The Father answers prayers (15:16; strkjv@16:23|), but so does the Son (here and verse 14|). The purpose (\hina\ clause with first aorist passive subjunctive of \doxaz“\) is "that the Father may be glorified in the Son." Plead Christ's name in prayer to the Father.

rwp@John:14:17 @{The Spirit of truth} (\to pneuma tˆs alˆtheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou the“rei\) and spiritual knowledge (\oude gin“skei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis gin“skete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' hum“n\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:14:26 @{Whom} (\ho\). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; strkjv@Luke:24:49; strkjv@Acts:2:33|), but so will the Son (John:15:26; strkjv@16:7|) as Jesus breathes the Holy Spirit upon the disciples (20:22|). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in strkjv@Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|) is identified with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative pronoun and masculine like \paraklˆtos\. {Shall teach you all things} (\humas didaxei panta\). The Holy Spirit knows "the deep things of God" (1Corinthians:2:10|) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25|) and old. {Bring to your remembrance} (\hupomnˆsei humas\). Future active indicative of \hupomimnˆsk“\, old verb to remind, to recall, here only in this Gospel (cf. strkjv@3John:1:10; strkjv@2Timothy:2:14|) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

rwp@John:15:6 @{He is cast forth} (\eblˆthˆ ex“\). Timeless or gnomic use of the first aorist passive indicative of \ball“\ as the conclusion of a third-class condition (see also verses 4,7| for the same condition, only constative aorist subjunctive \meinˆte\ and \meinˆi\ in verse 7|). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him. {As a branch} (\h“s to klˆma\). {And is withered} (\exˆranthˆ\). Another timeless first aorist passive indicative, this time of \xˆrain“\, same timeless use in strkjv@James:1:11| of grass, old and common verb. They gather (\sunagousin\). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches. {Are burned} (\kaietai\). Present passive singular of \kai“\, to burn, because \klˆmata\ (branches) is neuter plural. See this vivid picture also in strkjv@Matthew:13:41f.,49f|.

rwp@John:15:26 @{When the Comforter is come} (\hotan elthˆi ho paraklˆtos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg“ pemps“ humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\marturˆsei peri emou\). Future active of \marture“\. This is the mission of the Paraclete (16:14|) as it should be ours.

rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthˆi ekeinos, to pneuma tˆs alˆtheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodˆgˆsei humas\). Future active of old verb \hodˆge“\ (from \hodˆgos\, from \hodos\, way, \hˆgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodˆgˆson me eis tˆn alˆtheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell“\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en t“i eisagagein tous goneis to paidion Iˆsoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz“\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \ei“tha\ from \eth“\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

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:8:2 @{Which had been healed} (\hai ˆsan tetherapeumenai\). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus. {From whom seven devils (demons) had gone out} (\aph' hˆs daimonia hepta exelˆluthei\). Past perfect active third singular for the \daimonia\ are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in strkjv@Mark:16:9| in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark:5:9|). See strkjv@Matthew:17:45| for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.

rwp@Luke:10:29 @{Desiring to justify himself} (\thel“n dikai“sai heauton\). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: {And who is my neighbour?} (\kai tis estin mou plˆsion;\). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. Songs:here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word \plˆsion\ here is an adverb (neuter of the adjective \plˆsios\) meaning \ho plˆsion “n\ (the one who is near), but \“n\ was usually not expressed and the adverb is here used as if a substantive.

rwp@Luke:11:21 @{Fully armed} (\kath“plismenos\). Perfect passive participle of \kathopliz“\, an old verb, but here only in the N.T. Note perfective use of \kata\ in composition with \hopliz“\, to arm (from \hopla\, arms). Note indefinite temporal clause (\hotan\ and present subjunctive \phulassˆi\). {His own court} (\tˆn heautou aulˆn\). His own homestead. strkjv@Mark:3:27; strkjv@Matthew:12:29| has "house" (\oikian\). \Aulˆ\ is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole). {His goods} (\ta huparchonta autou\). "His belongings." Neuter plural present active participle of \huparch“\ used as substantive with genitive.

rwp@Luke:11:40 @{Howbeit} (\plˆn\). See strkjv@Luke:6:24|. Instead of devoting so much attention to the outside. {Those things which are within} (\ta enonta\). Articular neuter plural participle from \eneimi\, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" (\kathara\). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).

rwp@Luke:12:26 @{Not able to do even that which is least} (\oude elachiston dunasthe\). Negative \oude\ in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Verse 27| as in strkjv@Matthew:6:28|, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, \ta krina\).

rwp@Luke:14:33 @{Renounceth not} (\ouk apotassetai\). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke:9:61|), to renounce, forsake, as here. {All that he hath} (\pasin tois heautou huparchousin\). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26|. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

rwp@Luke:19:10 @{The lost} (\to apol“los\). The neuter as a collective whole, second perfect active participle of \apollumi\, to destroy. See strkjv@Luke:15| for the idea of the lost.

rwp@Luke:19:47 @{He was teaching} (\ˆn didask“n\). Periphrastic imperfect. {Daily} (\to kath' hˆmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in strkjv@11:3|. {Sought} (\ezˆtoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi pr“toi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; strkjv@12:9-11|).

rwp@Luke:19:48 @{They could not find} (\ouch hˆuriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poiˆs“sin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin‚_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

rwp@Luke:22:2 @{Sought} (\ezˆtoun\). Imperfect active of \zˆte“\, were seeking, conative imperfect. {How they might put him to death} (\to p“s anel“sin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire“\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Mark:1:2 @{In Isaiah, the prophet} (\en t“i Esaiƒi t“i prophˆtˆi\). The quotation comes from strkjv@Malachi:3:1| and strkjv@Isaiah:40:3|. The Western and Neutral classes read Isaiah, the Alexandrian and Syrian, "the prophets," an evident correction because part of it is from Malachi. But Isaiah is mentioned as the chief of the prophets. It was common to combine quotations from the prophets in _testimonia_ and _catenae_ (chains of quotations). This is Mark's only prophetic quotation on his own account (Bruce).

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

rwp@Mark:12:11 @{This} (\hautˆ\). Feminine in LXX may refer to {kephalˆ} (head) or may be due to the Hebrew original {z“th} (this thing) which would be neuter \touto\ in a Greek original, a translation Hebraism.

rwp@Mark:13:14 @{Standing where he ought not} (\hestˆkota hopou ou dei\). strkjv@Matthew:24:15| has "standing in the holy place" (\hestos en topoi hagi“i\), neuter and agreeing with \bdelugma\ (abomination), the very phrase applied in 1Macc. strkjv@1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was. Mark personifies the abomination as personal (masculine), while strkjv@Luke:21:20| defines it by reference to the armies (of Rome, as it turned out). Songs:the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See on ¯Matthew:24:15| for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand"). See also on ¯Matthew:24:16-25| for discussion of details in strkjv@Mark:13:14-22|.

rwp@Matthew:5:39 @{Resist not him that is evil} (\me antistˆnai t“i ponˆr“i\). Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man" or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to resist injury." The examples will go with either view. Jesus protested when smitten on the cheek (John:18:22|). And Jesus denounced the Pharisees (Matthew:23|) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law." Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hˆm“n ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hˆmŒn sˆmeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \“n\ (\ousa\). It clearly comes from \epi\ and \i“n\ (\epi\ and \eimi\) like \tˆi epiousˆi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousˆi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

rwp@Matthew:12:6 @{One greater than the temple} (\tou hierou meizon\). Ablative of comparison, \tou hierou\. The Textus Receptus has \meiz“n\, but the neuter is correct. Literally, "something greater than the temple." What is that? It may still be Christ, or it may be: "The work and His disciples were of more account than the temple" (Plummer). "If the temple was not subservient to Sabbath rules, how much less the Messiah!" (Allen).

rwp@Matthew:12:41 @{In the judgment} (\en tˆi krisei\). Except here and in the next verse Matthew has "day of judgment" (\hˆmera krise“s\) as in strkjv@10:15; strkjv@11:22,24; strkjv@12:36|. Luke (Luke:10:14|) has \en tˆi krisei\. {They repented at the preaching of Jonah} (\metenoˆson eis to kˆrugma I“na\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plei“n\ (masc.). See the same idiom in strkjv@12:6| and strkjv@12:48|. Jesus is something greater than the temple, than Jonah, than Solomon. "You will continue to disbelieve in spite of all I can say or do, and at last you will put me to death. But I will rise again, a sign for your confusion, if not for your conversion" (Bruce).

rwp@Matthew:19:21 @{If thou wouldest be perfect} (\ei theleis teleios einai\). Condition of the first class, determined as fulfilled. Jesus assumes that the young man really desires to be perfect (a big adjective that, perfect as God is the goal, strkjv@5:48|). {That thou hast} (\sou ta huparchonta\). "Thy belongings." The Greek neuter plural participle used like our English word "belongings." It was a huge demand, for he was rich.

rwp@Matthew:25:14 @{Going into another country} (\apodˆm“n\). About to go away from one's people (\dˆmos\), on the point of going abroad. This word in ancient use in this sense. There is an ellipse here that has to be supplied, {It is as when} or {The kingdom of heaven is as when}. This Parable of the Talents is quite similar to the Parable of the Pounds in strkjv@Luke:19:11-28|, but they are not variations of the same story. Some scholars credit Jesus with very little versatility. {His goods} (\ta huparchonta autou\). His belongings, neuter participle used as a substantive.

rwp@Philemon:1:8 @{Though I have} (\ech“n\). Concessive participle (present active). {That which is befitting} (\to anˆkon\). Neuter singular accusative of the articular participle (present active) of \anˆk“\, to come up to requirements and so to be befitting. For idea in \anˆk“\, see strkjv@Colossians:3:18; strkjv@Ephesians:5:4|. This idiom is in later writers. {I rather beseech} (\mƒllon parakal“\). Rather than command (\epitass“\) which he has a perfect right to do.

rwp@Philemon:1:14 @{Without thy mind} (\ch“ris tˆs sˆs gn“mˆs\). Judgment, purpose (1Corinthians:1:10; strkjv@7:25|). Ablative case with \ch“ris\ (apart from). {I would do nothing} (\ouden ˆthelˆsa poiˆsai\). First aorist active indicative of \thel“\, I decided, I wished, decision reached (cf. \eboulomˆn\ in verse 13|. {Thy goodness} (\to agathon sou\). Neuter articular adjective (thy good deed). {As of necessity} (\h“s kata anagkˆn\). "As if according to compulsion." See strkjv@2Corinthians:9:7|. {But of free will} (\alla kata hekousion\). According to what is voluntary (Numbers:15:3|). Perhaps \tropon\ (way, manner) is to be understood with the adjective \hekousios\ (old word, here alone in N.T.), from \hek“n\ (1Corinthians:9:17; strkjv@Romans:8:20|).

rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklˆsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agapˆs\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koin“nia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.

rwp@Philippians:2:6 @{Being} (\huparch“n\). Rather, "existing," present active participle of \huparch“\. In the form of God (\en morphˆi theou\). \Morphˆ\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hˆgˆsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hˆgˆsato\, "the being equal with God" (associative instrumental case \the“i\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton eken“se\). First aorist active indicative of \keno“\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

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

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

rwp@Philippians:4:5 @{Your forbearance} (\to epieikes hum“n\). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective (\epi, eikos\) as in strkjv@James:3:17; strkjv@1Timothy:3:3|. Article and neuter singular here= \hˆ epieikeia\ (Acts:24:4; strkjv@2Corinthians:10:1|) like to \chrˆston\ in strkjv@Romans:2:4|. {The Lord is at hand} (\ho kurios eggus\). "The Apostle's watchword" (Lightfoot), as in strkjv@1Corinthians:16:22| (\Maran atha\, Aramaic equivalent, Our Lord cometh). Unless, indeed, \eggus\ here means near in space instead of {nigh} in time.

rwp@Revelation:1:8 @{The Alpha and the Omega} (\to Alpha kai to O\). The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in strkjv@21:6| with the added explanation \hˆ archˆ kai to telos\ (the Beginning and the End) and of Christ in strkjv@22:13| with the still further explanation \ho pr“tos kai ho eschatos\ (the First and the Last). This last phrase appears also in strkjv@1:17; strkjv@2:8| without \to Alpha kai to O\. The change of speaker here is unannounced, as in strkjv@16:15; strkjv@18:20|. Only here and strkjv@21:5f|. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. {The Lord God} (\Kurios ho theos\). "The Lord the God." Common phrase in Ezekiel (Ezekiel:6:3,11; strkjv@7:2|, etc.) and in this book (4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7; strkjv@19:6; strkjv@21:22|). See strkjv@1:4; strkjv@4:8| for the triple use of \ho\, etc. to express the eternity of God. {The Almighty} (\ho pantokrat“r\). Late compound (\pƒs\ and \krate“\), in Cretan inscription and a legal papyrus, common in LXX and Christian papyri, in N.T. only in strkjv@2Corinthians:6:18| (from strkjv@Jeremiah:38:35|) and strkjv@Revelation:1:8; strkjv@4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7,14; strkjv@19:6,15; strkjv@21:22|.

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

rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

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

rwp@Revelation:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \z“on\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\ech“n\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \z“on\) present active participle of \ech“\, changing the construction with the \triton z“on\ almost like a finite verb as in verse 8|. {A face as of a man} (\pros“pon h“s anthr“pou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aet“i petomen“i\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mes“i\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestˆkos\). Second perfect active (intransitive of \histˆmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestˆk“s\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\h“s esphagmenon\). Perfect passive predicate participle of \sphaz“\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \H“s\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\ech“n\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell“\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:5:12 @{Worthy} (\axion\). Agreeing in gender (grammatical neuter) with \arnion\, but some MSS. have \axios\ (masculine, natural gender). Note change to third person \estin\ instead of second \ei\. The point of the song is the same as that in verses 9,10|, but the language differs. Note the repeated article \to\ (the lamb the slain) referring to verses 6,9|. Note also the one article \tˆn\ before \dunamin\ for all the seven grounds of praise (\dunamin\, power, \plouton\, wealth, \sophian\, wisdom, \ischun\, strength, \timˆn\, honor, \doxan\, glory, \eulogian\, blessing), though \plouton\ is masculine, in contrast with separate article for each item (all three feminine) in strkjv@4:11|, here grouping them all together, "a heptad of praise" (Swete).

rwp@Revelation:8:3 @{Another angel} (\allos aggelos\). Not one of the seven of verse 2| and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6|. {Stood} (\estathˆ\). Ingressive first aorist passive of \histˆmi\ (intransitive), "took his place." {Over the altar} (\epi tou thusiastˆriou\). See strkjv@6:9| for the word for the burnt-offering, here apparently the altar of incense (clearly so in strkjv@Luke:1:11|; possibly also strkjv@Revelation:9:13|), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative \epi to thusiastˆrion\. {A golden censer} (\liban“ton chrusoun\). Old word for frankincense (from \libanos\, strkjv@Matthew:2:11; strkjv@Revelation:18:13|), but here alone in N.T. and for censer, as is plain by the use of \chrusoun\ (golden) with it. Cf. strkjv@1Kings:7:50|. {Much incense} (\thumiamata polla\). See strkjv@5:8| for \thumiama\ (the aromatic substance burnt, also in strkjv@18:13|), but here for the live coals on which the incense falls. {That he should add} (\hina d“sei\). Sub-final clause (subject of \edothˆ\, was given, singular because \thumiamata\ neuter plural) with \hina\ and the future active indicative of \did“mi\, to give, instead of \d“i\, the second aorist subjunctive. {Unto the prayers} (\tais proseuchais\). Dative case. In strkjv@5:18| the \thumiamata\ are the prayers. {Upon the golden altar} (\epi to thusiastˆrion to chrusoun to\). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus:30:1ff.; strkjv@Leviticus:4:17|). Note triple article here \to\ (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

rwp@Revelation:8:7 @{Sounded} (\esalpisen\). First aorist active indicative of \salpiz“\, repeated with each angel in turn (8:8,10,12; strkjv@9:1,13; strkjv@11:15|). {Hail and fire mingled with blood} (\chalaza kai pur memigmena en haimati\). Like the plague of hail and fire in strkjv@Exodus:9:24|. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus:7:17ff.; strkjv@Psalms:106:35|). The old feminine word \chalaza\ (hail) is from the verb \chala“\, to let down (Mark:2:4|), in N.T. only in strkjv@Revelation:8:7; strkjv@11:19; strkjv@16:21|. The perfect passive participle \memigmena\ (from \mignumi\, to mix) is neuter plural because of \pur\ (fire). {Were cast} (\eblˆthˆ\). First aorist passive singular because \chalaza\ and \pur\ treated as neuter plural. "The storm flung itself on the earth" (Swete). {Was burnt up} (\katekaˆ\). Second aorist (effective) passive indicative of \katakai“\, old verb to burn down (effective use of \kata\, up, we say). Repeated here three times for dramatic effect. See strkjv@7:1-3| about the trees and strkjv@9:4| where the locusts are forbidden to injure the grass.

rwp@Revelation:9:12 @{The first woe} (\hˆ ouai hˆ mia\). Note feminine gender ascribed to the interjection \ouai\ as in strkjv@11:14|, perhaps because \thlipsis\ is feminine, though we really do not know. Note also the ordinal use of \mia\ (one) like \pr“tˆ\ (first) as in strkjv@6:1; strkjv@Mark:16:2|. {There come yet two Woes} (\erchetai eti duo Ouai\). Singular number \erchetai\ instead of \erchontai\, though \duo ouai\. It is true that \ouai\ is an interjection and indeclinable, but it is here used with \duo\ and is feminine just before, and not neuter.

rwp@Revelation:9:16 @{Of the horsemen} (\tou hippikou\). Old adjective \hippikos\ from \hippos\ (horse), equestrian. The neuter articular singular \to hippikon\, the horse or the cavalry in contrast with \to pezikon\ (the infantry), here only in N.T. For the numbers here see on ¯5:11; strkjv@7:4|.

rwp@Revelation:9:18 @{By these three plagues} (\apo t“n tri“n plˆg“n tout“n\). Our "plague" or stroke from \plˆss“\, as in strkjv@Luke:10:30| and often in Rev. (9:20; strkjv@11:6; strkjv@15:1,6,8; strkjv@16:9; strkjv@18:4,8; strkjv@22:18|). It is used in strkjv@Exodus:11:1ff.| for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses. {Was killed} (\apektanthˆsan\). First aorist passive indicative of \apoktein“\, to kill, third person plural, though \to triton\ is neuter singular because a collective idea. See same form in verse 20|.

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt“\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsˆn\ or \arrˆn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethnˆ en rabd“i sidˆrƒi\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hˆrpasthˆ\). First aorist passive indicative of \harpaz“\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:13:5 @{There was given to him} (\edothˆ aut“i\). First aorist passive indicative of \did“mi\, to give, as in next line and verse 7|. Perhaps a reference to \ed“ken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphˆmias\). Present active participle of \lale“\, agreeing with \stoma\ (nominative neuter singular and subject of \edothˆ\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poiˆsai\). First aorist active infinitive (epexegetic use) of \poie“\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mˆnas\ months), or more likely in the sense of doing time, with \mˆnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

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

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

rwp@Revelation:17:3 @{He carried me away} (\apˆnegken me\). Second aorist active indicative of \apopher“\, to bear away, prophetic aorist. This verb is used of angels at death (Luke:16:22|) or in an ecstasy (Revelation:21:10| and here). {In the Spirit} (\en pneumati\). Probably his own spirit, though the Holy Spirit is possible (1:10; strkjv@4:2; strkjv@21:10|), without Paul's uncertainty (2Corinthians:12:2|). Cf. strkjv@Ezekiel:3:14f.; strkjv@8:3; strkjv@11:24|. {Into a wilderness} (\eis erˆmon\). In strkjv@Isaiah:21:1| there is \to horama tˆs erˆmou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \erˆmon\. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In strkjv@21:10| he sees the New Jerusalem from a high mountain. {Sitting} (\kathˆmenˆn\). Present middle participle of \kathˆmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thˆrion kokkinon\). Accusative with \epi\ here, though genitive in verse 1|. Late adjective (from \kokkos\, a parasite of the _ilex coccifera_), a crimson tint for splendour, in strkjv@Revelation:17:3,4; strkjv@18:12,16; strkjv@Matthew:27:28; strkjv@Hebrews:9:19|. {Full of names of blasphemy} (\gemonta onomata blasphˆmias\). See strkjv@13:1| for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of strkjv@13:1; strkjv@19:20|). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like \thˆrion\ (\gemonta\ accusative singular, \ech“n\ nominative singular, though some MSS. read \echonta\), construction according to sense in both instances. The verb \gem“\ always has the genitive after it in the Apocalypse (4:6,8; strkjv@5:8; strkjv@15:7; strkjv@17:4; strkjv@21:9|) save here and apparently once in strkjv@17:4|.

rwp@Revelation:17:4 @{Was arrayed} (\ˆn peribeblˆmenˆ\). Periphrastic past perfect indicative of \periball“\, to fling round one. {In purple and scarlet} (\porphuroun kai kokkinon\). Accusative retained after this passive verb of clothing, as so often. \Porphurous\ is old adjective for purple (from \porphura\), in N.T. only here and strkjv@John:19:2,5|. See preceding verse for \kokkinos\. {Decked} (\kechrus“menˆ\). Perfect passive participle of \chruso“\, old verb, to gild, to adorn with gold, here alone in N.T. {With gold and precious stone and pearls} (\chrusi“i kai lith“i timi“i kai margaritais\). Instrumental case. \Chrusi“i\ is cognate with the participle. \Lith“i timi“i\ is collective (18:12,16; strkjv@21:19|). There is a \zeugma\ also with \margaritais\ (18:12,16; strkjv@21:21|), for which word see strkjv@Matthew:7:6|. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. {Full of abominations} (\gemon bdelugmat“n\). Agreeing with \potˆrion\, "cup" (neuter singular accusative). Some MSS. read \gem“n\ (nominative masculine like \ech“n\ in verse 3|, quite irregular). For \bdelugmat“n\ (genitive after \gemon\) see strkjv@Matthew:24:15|; (Mark:13:14|), common in the LXX for idol worship and its defilements (from \bdeluss“\, to render foul), both ceremonial and moral. See strkjv@Jeremiah:15:7|. {Even the unclean things of her fornication} (\kai ta akatharta tˆs porneias autˆs\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potˆrion\.

rwp@Revelation:17:16 @{These shall hate the harlot} (\houtoi misˆsousin tˆn pornˆn\). Future active of \mise“\. \Houtoi\ is resumptive demonstrative pronoun (masculine) referring to the ten horns and the beast (neuter); construction according to sense. The downfall of Rome will come from the sudden change in subject peoples. {Shall make her desolate and naked} (\ˆrˆm“menˆn poiˆsousin autˆn kai gumnˆn\). Future active of \poie“\ and perfect passive predicate accusative participle of \erˆmo“\, old verb (from \erˆmos\ desolate), again in strkjv@18:16,19|. \Gumnˆn\ (naked) is predicate adjective. {Shall eat her flesh} (\tas sarkas autˆs phagontai\). Future middle of the defective verb \esthi“\, to eat. Note plural \sarkas\, portions of flesh (James:5:3|) as in strkjv@Psalms:27:2; strkjv@Micah:3:3|. {Shall burn her utterly with fire} (\autˆn katakausousin en puri\). Future active of \katakai“\, to burn down (perfective use of \kai“\). John wrote before the days of Alaric, Genseric, Ricimer, Totila, with their hordes which devastated Rome and the west in the fifth and sixth centuries. "No reader of the _Decline and Fall_ can be at a loss for materials which will at once illustrate and justify the general trend of St. John's prophecy" (Swete).

rwp@Revelation:18:6 @{Render as she rendered} (\apodote h“s aped“ken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodid“mi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\dipl“sate ta dipla\). First aorist imperative of \diplo“\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Diplƒ\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl“\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\h“i ekerasen\). First aorist active indicative of \kerannumi\. The relative \h“i\ is attracted to the locative case of its antecedent \potˆri“i\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate autˆi diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:18:7 @{How much soever} (\hosa\). Indefinite quantitative relative pronoun \hosos\ in the accusative (cognate) neuter plural object of \edoxasen\ (first aorist active indicative of \doxaz“\). {Herself} (\hautˆn\). Reflexive pronoun, accusative also with \edoxasen\. {Waxed wanton} (\estrˆniasen\). First aorist (ingressive) active indicative of \strˆnia“\ (to live luxuriously), verb in late comedy instead of \trupha“\ (James:5:5|), from \strˆnos\ (Revelation:18:3|), only here in N.T. {Songs:much give her of torment and mourning} (\tosouton dote autˆi basanismon kai penthos\). Second aorist active imperative of \did“mi\, to give. The correlative pronoun \tosouton\ is masculine singular accusative, agreeing with \basanismon\, for which see strkjv@9:5; strkjv@14:11|, and is understood with the neuter word \penthos\ (mourning), in N.T. only in strkjv@James:4:9; strkjv@Revelation:18:7ff.; strkjv@21:4| (kin to \pathos, penomai\). {I sit a queen} (\kathˆmai basilissa\). Predicate nominative for the old form \basileia\ (\basilis\), as in strkjv@Matthew:12:42|. Babylon and Tyre had preceded Rome in such boasting (Isaiah:47:7-9; strkjv@Ezekiel:27:3; strkjv@28:2; strkjv@Zephaniah:2:15|). {And am no widow} (\kai chˆra ouk eimi\). Feminine of the adjective \chˆros\ (barren), old word (Mark:12:40|). {Shall in no wise see mourning} (\penthos ou mˆ id“\). Confident boast of security with emphatic position of \penthos\ (see above) and double negative \ou mˆ\ with the second aorist active subjunctive of \hora“\ (defective verb).

rwp@Revelation:19:14 @{The armies which are in heaven} (\ta strateumata ta en t“i ouran“i\). See strkjv@12:7| for Michael and angels warring with the dragon, and also strkjv@Matthew:26:53| for the angels at Christ's call, not to say strkjv@Hebrews:1:6f.,14; strkjv@Matthew:13:41; strkjv@Revelation:5:11f|. {Followed} (\ˆkolouthei\). Imperfect active and singular (\strateumata\, neuter plural) of \akolouthe“\, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" (\eph' hippois leukois\) like the Leader and, like him "clothed in fine linen white and pure" (\endedumenoi bussinon leukon katharon\) like the Leader again (19:8|). Note \endedumenoi\ here as in strkjv@1:13; strkjv@15:6|.

rwp@Revelation:19:20 @{Was taken} (\epiasthˆ\). First aorist (prophetic) passive indicative of the Doric \piaz“\ (Attic \piez“\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophˆtˆs\). Possibly the second beast of strkjv@13:11-17; strkjv@16:13; strkjv@20:10|. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast." {That wrought the signs in his sight} (\ho poiesas ta sˆmeia en“pion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplanˆsen\). First aorist active indicative of \plana“\. He was only able to deceive "them that had received" (\tous labontas\, articular second aorist active participle of \lamban“\, "those receiving") "the mark of the beast" (13:16; strkjv@14:9ff.; strkjv@16:2; strkjv@20:4|) "and them that worshipped his image" (\tous proskunountas tˆi eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblˆthˆsan\). First aorist passive Indicative of \ball“\. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete). {Alive} (\z“ntes\). Present active participle of \za“\, predicative nominative, "living." {Into the lake of fire} (\eis tˆn limnˆn tou puros\). Genitive \puros\ describes this \limnˆn\ (lake, cf. strkjv@Luke:5:1|) as it does \gehenna\ in strkjv@Matthew:5:22|. See also strkjv@20:10; strkjv@21:8|. It is a different figure from the "abyss" in strkjv@9:1ff; strkjv@20:1ff|. This is the final abode of Satan, the beast, the false prophet, and wicked men. {That burneth with brimstone} (\tˆs kaiomenˆs en thei“i\). Note the genitive here in place of the accusative \limnˆn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en thei“i\ (with brimstone) see strkjv@14:10; strkjv@20:10; strkjv@21:8|. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters strkjv@Revelation:4; 5; 21; 22| is to be so understood. Both fall short of the reality.

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

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mes“i tˆs plateias autˆs\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon z“ˆs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie“\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poi“n\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous d“deka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodid“mi\, to give back, but some MSS. have \apodidous\ (masculine) like \poi“n\. {For the healing of the nations} (\eis therapeian t“n ethn“n\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Revelation:22:19 @{If any man shall take away} (\ean tis aphelˆi\). Also condition of the third class with \ean\ and second aorist active subjunctive of \aphaire“\, with \apo\ repeated both in the condition and in the conclusion (\aphelei apo\, future active indicative of \aphaire“\ for the more usual \aphairˆsei\). {Which are written in this book} (\t“n gegrammen“n en t“i bibli“i tout“i\). Ablative neuter plural articular perfect passive participle in apposition with \ek tou xulou tˆs z“ˆs\ (from the tree of life) and \ek tˆs pole“s tˆs hagias\ (out of the holy city). Such a man is unworthy of his inheritance.

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

rwp@Romans:6:10 @{The death that he died} (\ho apethanen\). Neuter relative, cognative accusative with \apethanen\. {Once} (\ephapax\). Once and once only (Hebrews:9:26f.|), not \pote\ (once upon a time). {The life that he liveth} (\ho zˆi\). Cognate accusative of the relative.

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

rwp@Romans:8:16 @{The Spirit himself} (\auto to pneuma\). The grammatical gender of \pneuma\ is neuter as here, but the Greek used also the natural gender as we do exclusively as in strkjv@John:16:13| \ekeinos\ (masculine {he}), \to pneuma\ (neuter). See also strkjv@John:16:26| (\ho--ekeinos\). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit. {Beareth witness with our spirit} (\summarturei t“i pneumati hˆm“n\). See on ¯Romans:2:15| for this verb with associative instrumental case. See strkjv@1John:5:10f.| for this double witness.

rwp@Romans:9:22 @{Willing} (\thel“n\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en pollˆi makrothumiƒi\, in much long-suffering). {His power} (\to dunaton autou\). Neuter singular of the verbal adjective rather than the substantive \dunamin\. {Endured} (\ˆnegken\). Constative second aorist active indicative of the old defective verb \pher“\, to bear. {Vessels of wrath} (\skeuˆ orgˆs\). The words occur in strkjv@Jeremiah:50:25| (LXX strkjv@Jeremiah:27:25|), but not in the sense here (objective genitive like \tekna orgˆs\, strkjv@Ephesians:2:3|, the objects of God's wrath). {Fitted} (\katˆrtismena\). Perfect passive participle of \katartiz“\, old verb to equip (see strkjv@Matthew:4:21; strkjv@2Corinthians:13:11|), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from strkjv@1Thessalonians:2:15f|. {Unto destruction} (\eis ap“leian\). Endless perdition (Matthew:7:13; strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|), not annihilation.

rwp@Romans:12:5 @{And severally} (\to de kath' heis\). A difficult late idiom where the preposition \kath'\ (\kata\) is treated adverbially with no effect on the nominative case \heis\ like \huper eg“\ (2Corinthians:11:23|). Songs:\heis kath' heis\ (Mark:14:19|) and in Modern Greek \katheis\ as a distributive pronoun. But we have \kath' hena\ in strkjv@1Corinthians:14:31|. The use of the neuter article here \to\ with \kath' heis\ is probably the accusative of general reference, "as to each one."

Bible:
Filter: String:

[pBiblx2]
Mon Jul 1 18:03:09 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020