NT-EPISTLES.filter - rwp 5:21:

rwp@1Corinthians:11:27 @{Unworthily} (\anaxis\). Old adverb, only here in N.T., not genuine in verse 29|. Paul defines his meaning in verse 29f|. He does not say or imply that we ourselves must be "worthy" (\axioi\) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. {Shall be guilty} (\enochos estai\). Shall be held guilty as in strkjv@Matthew:5:21f.| which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. strkjv@Hebrews:6:6; strkjv@10:29|).

rwp@1Corinthians:15:21 @{By man also} (\dai di' anthrpou\). That is Jesus, the God-man, the Second Adam (Romans:5:12|). The hope of the resurrection of the dead rests in Christ.

rwp@1Corinthians:15:22 @{Shall be made alive} (\zopoithsontai\). First future passive indicative of \zopoie\, late verb (Aristotle) to give life, to restore to life as here. In verse 36| \zopoieitai\ is used in the sense of natural life as in strkjv@John:5:21; strkjv@6:63| of spiritual life. It is not easy to catch Paul's thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. Songs:also \pantes\ may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in strkjv@Romans:5:18| about "all," and in verse 19| about "the many."

rwp@1John:3:5 @{He} (\ekeinos\). As in verse 3; strkjv@John:1:18|. {Was manifested} (\ephanerth\). Same form as in verse 2|, but here of the Incarnation as in strkjv@John:21:1|, not of the second coming (1John:2:28|). {To take away sins} (\hina tas hamartias ari\). Purpose clause with \hina\ and first aorist active subjunctive of \air\ as in strkjv@John:1:29|. In strkjv@Isaiah:53:11| we have \anapher\ for bearing sins, but \air\ properly means to lift up and carry away (John:2:16|). Songs:in strkjv@Hebrews:10:4| we find \aphaire\ and strkjv@Hebrews:10:11| \periaire\, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural \hamartias\ here, as in strkjv@Colossians:1:14|, not singular (collective sense) \hamartian\ as in strkjv@John:1:29|. {And in him is no sin} (\kai hamartia en auti ouk estin\). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (John:7:18; strkjv@8:46|) and as is repeatedly stated in the N.T. (2Corinthians:5:21; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@9:13|).

rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).

rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.

rwp@1Thessalonians:5:21 @{Prove all things} (\panta [de] dokimazete\). Probably \de\ (but) is genuine. Even the gift of prophecy has to be tested (1Corinthians:12:10; strkjv@14:29|) to avoid error. Paul shows fine balance here. {Hold fast that which is good} (\to kalon katechete\). Keep on holding down the beautiful (noble, morally beautiful). Present imperative \kat-ech\ (perfective use of \kata-\ here).

rwp@1Timothy:5:21 @{The elect angels} (\tn eklektn aggeln\). For this triad of God, Christ, angels, see strkjv@Luke:9:26|. "Elect" in the sense of the "holy" angels who kept their own principality (Jude:1:6|) and who did not sin (2Peter:2:4|). Paul shows his interest in angels in strkjv@1Corinthians:4:9; strkjv@11:10|. {Observe} (\phulaxis\). First aorist active subjunctive of \phulass\, to guard, to keep (Romans:2:26|). Subfinal use of \hina\. {Without prejudice} (\chris prokrimatos\). Late and rare word (from \prokin\, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment." {By partiality} (\kata prosklisin\). Late word from \prosklin\, to incline towards one (Acts:5:36|), only here in N.T.

rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton m gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\m gnonta\, second aorist active participle of \ginsk\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoisen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hmeis genmetha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).

rwp@2Peter:3:16 @{As also in all his epistles} (\hs kai en pasais epistolais\). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles. {Speaking in them of these things} (\laln en autais peri toutn\). Present active participle of \lale\. That is to say, Paul also wrote about the second coming of Christ, as is obviously true. {Hard to be understood} (\dusnota\). Late verbal from \dus\ and \noe\ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2Timothy:2:17|) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like strkjv@Galatians:3:10; strkjv@Romans:3:20,28; strkjv@5:20| (with which cf. strkjv@6:1| as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. {Unlearned} (\amatheis\). Old word (alpha privative and \manthan\ to learn), ignorant, here only in N.T. {Unsteadfast} (\astriktoi\). See on ¯2:14|. {Wrest} (\streblousin\). Present active indicative of \streblo\, old verb (from \streblos\ twisted, \streph\, to turn), here only in N.T. {The other scriptures} (\tas loipas graphas\). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Thessalonians:5:27; strkjv@Colossians:4:16|) just as the prophets of old did (2Peter:1:20f.|). Note \loipas\ (rest) here rather than \allas\ (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Matthew:5:21-44; strkjv@15:3-6; strkjv@19:3-10|).

rwp@2Timothy:4:1 @{I charge thee} (\diamarturomai\). Rather, "I testify." See strkjv@1Thessalonians:4:6|. See strkjv@1Timothy:5:21| for this verb and appeal to God and Christ. {Who shall judge} (\tou mellontos krinein\). "The one going or about to judge" (regular idiom with \mell\). The quick and the dead (\zntas kai nekrous\). "Living and dead." See strkjv@1Thessalonians:4:16f|. {And by his appearing} (\kai tn epiphaneian\). Accusative of conjuration (verbs of swearing), after \diamarturomai\ as is \basileian\ (by his kingdom). See strkjv@1Thessalonians:5:27|. For \epiphaneian\, see strkjv@1:10; strkjv@Titus:2:13; strkjv@1Timothy:6:14; strkjv@2Thessalonians:2:8|.

rwp@Acts:2:40 @{With many other words} (\heterois logois pleiosin\). Instrumental case. Not necessarily "different" (\heterois\), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by \pleiosin\ ("more," not "many"), more than these given by Luke. {He testified} (\diemarturato\). First aorist middle of \diamarturomai\, old verb, to make solemn attestation or call to witness (perfective use of \dia\), while \marture\ is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in strkjv@Luke:16:28; strkjv@Acts:20:23; strkjv@1Timothy:5:21; strkjv@2Timothy:2:14; strkjv@4:1|. {And exhorted} (\kai parekalei\). Imperfect active, kept on exhorting. {Save yourselves} (\sthte\). First aorist passive of \sz\. Literally, Be ye saved. {Crooked} (\skolias\). Old word, opposite of \orthos\, straight. _Pravus_ the opposite of _rectus_, a perversity for turning off from the truth. Cf. strkjv@Luke:9:41; strkjv@Phillipians:2:15|.

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

rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \trthnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tn tou Sebastou diagnsin\). \Diagnsin\ (cf. \diagnsomai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\hes an anapemps auton pros Kaisara\). Here \anapemps\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \hes\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.

rwp@Ephesians:5:21 @{Subjecting yourselves to one another} (\hupotassomenoi alllois\). Present middle participle of \hupotass\, old military figure to line up under (Colossians:3:18|). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard \hupotassomenoi\ as an independent participle like an imperative.

rwp@James:2:11 @{He that said} (\ho eipn\) {--said also} (\eipen kai\). The unity of the law lies in the Lawgiver who spoke both prohibitions (\m\ and the aorist active subjunctive in each one, \moicheusis, phoneusis\). The order here is that of B in strkjv@Exodus:20| (Luke:18:20; strkjv@Romans:13:9|), but not in strkjv@Matthew:5:21,27| (with \ou\ and future indicative). {Now if thou dost not commit adultery, but killest} (\ei de ou moicheueis, phoneueis de\). Condition of first class with \ou\ (not \m\) because of the contrast with \de\, whereas \ei m\ would mean "unless," a different idea. Songs:\ou\ in strkjv@1:23|. {A transgressor of the law} (\parabats nomou\) as in verse 9|. Murder springs out of anger (Matthew:5:21-26|). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins" (Hort).

rwp@James:5:11 @{We call blessed} (\makarizomen\). Old word (present active indicative of \makariz\), from \makarios\ (happy), in N.T. only here and strkjv@Luke:1:48|. "We felicitate." As in strkjv@1:3,12; strkjv@Daniel:12:12|. {Ye have heard} (\kousate\). First aorist (constative) active indicative of \akou\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\Ib\). Job:did complain, but he refused to renounce God (Job:1:21; strkjv@2:10; strkjv@13:15; strkjv@16:19; strkjv@19:25f.|). He had become a stock illustration of loyal endurance. {Ye have seen} (\eidete\). Second aorist (constative) active indicative of \hora\. In Job's case. {The end of the Lord} (\to telos kuriou\). The conclusion wrought by the Lord in Job's case (Job:42:12|). {Full of pity} (\polusplagchnos\). Late and rare compound (\polus, splagchnon\), only here in N.T. It occurs also in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind." {Merciful} (\oiktirmn\). Late and rare adjective (from \oikteir\ to pity), in N.T. only here and strkjv@Luke:6:36|.

rwp@John:2:4 @{Woman} (\gunai\). Vocative case of \gun\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup hkei h hra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei zopoiei\). Present active indicative of \zopoie\ (from \zopoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

rwp@John:6:63 @{That quickeneth} (\to zopoioun\). Articular present active participle of \zopoie\ for which see strkjv@5:21|. For the contrast between \pneuma\ (spirit) and \sarx\ (flesh) see already strkjv@3:6|. {The words} (\ta rmata\). Those in this discourse (I have just spoken, \lelalka\), for they are the words of God (3:34; strkjv@8:47; strkjv@17:8|). No wonder they "are spirit and are life" (\pneuma estin kai z estin\). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46|). There is life in his words today.

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

rwp@John:15:21 @{Unto you} (\eis humas\). Like the dative \humin\ (Textus Receptus) as in the papyri and modern Greek (Robertson, _Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\). See verse 20|. See this same warning and language in strkjv@Matthew:10:22; strkjv@Mark:13:13; strkjv@Matthew:24:9; strkjv@Luke:21:17|). There is little difference in meaning from \heneken mou\ (Mark:13:9; strkjv@Luke:21:12|). Loyalty to the name of Christ will bring persecution as they will soon know (Acts:5:41; strkjv@Phillipians:1:29; strkjv@1Peter:4:14|). About the world's ignorance of God see strkjv@Luke:23:34; strkjv@Acts:3:17; strkjv@John:16:3|.

rwp@John:16:3 @{Because} (\hoti\). Definite reason for the religious hatred is ignorance of God and Christ as in strkjv@15:21|.

rwp@John:19:17 @{Bearing the cross for himself} (\bastazn hauti ton stauron\). Cf. strkjv@Luke:14:27| for this very picture in the words of Jesus. The dative case of the reflexive pronoun \hauti\ "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark:15:21f.; strkjv@Matthew:27:32f.; strkjv@Luke:23:26|). See strkjv@Mark:15:22f.; strkjv@Matthew:27:33f.; strkjv@Luke:23:33| for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply \Kranion\ (Skull), a skull-looking place.

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

rwp@Luke:5:21 @{But God alone} (\ei m monos ho theos\). Mark has \heis\ (one) instead of \monos\ (alone).

rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heautn nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelthn diaggelle tn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

rwp@Luke:15:21 @The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants," though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.

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

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epiginsk\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek ts exousias Hridou\). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. Songs:here was a chance to respect the prerogative (\exousia\) of Herod and get rid of this troublesome case also. {Sent him up} (\anepempsen\). First aorist active indicative of \anapemp\. This common verb is used of sending back as in verse 11| or of sending up to a higher court as of Paul to Caesar (Acts:25:21|). {Who himself also was} (\onta kai auton\). Being also himself in Jerusalem. Present active participle of \eimi\.

rwp@Luke:23:26 @{They laid hold} (\epilabomenoi\). Second aorist middle participle of the common verb \epilamban\. The soldiers had no scruples about taking hold of any one of themselves (middle voice). strkjv@Mark:15:21; strkjv@Luke:27:32| use the technical word for this process \aggareu\, which see for discussion and also about Cyrene. {Laid on him} (\epethkan\). \K\ first aorist of \epitithmi\. {To bear it} (\pherein\). Present infinitive, to go on bearing.

rwp@Mark:2:6 @{Sitting there, and reasoning in their hearts} (\ekei kathmenoi kai dialogizomenoi en tais kardiais autn\). Another of Mark's pictures through Peter's eyes. These scribes (and Pharisees, strkjv@Luke:5:21|) were there to cause trouble, to pick flaws in the teaching and conduct of Jesus. His popularity and power had aroused their jealousy. There is no evidence that they spoke aloud the murmur in their hearts, "within themselves" (Matthew:9:3|). It was not necessary, for their looks gave them away and Jesus knew their thoughts (Matthew:9:4|) and perceived their reasoning (Luke:5:22|). {Instantly Jesus recognized it in his own spirit} (\euthus epignous ho Isous ti pneumati autou\, strkjv@Mark:2:8|). The Master at once recognizes the hostile atmosphere in the house. The debate (\dialogizomenoi\) in their hearts was written on their faces. No sound had come, but feeling did.

rwp@Mark:8:10 @{Into the parts of Dalmanutha} (\eis ta mer Dalmanoutha\). strkjv@Matthew:15:39| calls it "the borders of Magadan." Both names are unknown elsewhere, but apparently the same region of Galilee on the western side of the lake not far from Tiberias. Mark here uses "parts" (\mer\) in the same sense as "borders" (\horia\) in strkjv@7:24| just as Matthew reverses it with "parts" in strkjv@Matthew:15:21| and "borders" here in strkjv@Matthew:15:39|. Mark has here "with his disciples" (\meta tn mathtn autou\) only implied in strkjv@Matthew:15:39|.

rwp@Mark:9:22 @{But if thou canst} (\all 'ei ti duni\). Jesus had asked (verse 21|) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. {Help us} (\boethson hemin\). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy's case his own as the Syrophoenician woman had said, "Have mercy on me" (Matthew:15:21|). The leper had said: "If thou wilt" (Mark:1:40|). This father says: "If thou canst."

rwp@Mark:15:21 @{They compel} (\aggareuousin\). Dramatic present indicative again where strkjv@Matthew:27:32| has the aorist. For this Persian word see on ¯Matthew:5:41; strkjv@27:32|. {Coming out of the country} (\erchomenon ap' agrou\). Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus." Paul mentions a Rufus in strkjv@Romans:16:13|, but it was a common name and proves nothing. See on ¯Matthew:27:32| for discussion of cross-bearing by criminals. Luke adds "after Jesus" (\opisthen tou Isou\). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

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

rwp@Matthew:26:66 @{He is worthy of death} (\enochos thanatou estin\). Held in the bonds of death (\en, ech\) as actually guilty with the genitive (\thanatou\). The dative expresses liability as in strkjv@Matthew:5:21| (\ti krisei\) and as \eis\ and the accusative (Matthew:5:22|). They took the vote though it was at night and they no longer had the power of death since the Romans took it away from them. Death was the penalty of blasphemy (Leviticus:24:15|). But they enjoyed taking it as their answer to his unanswerable speeches in the temple that dreadful Tuesday a few days before. It was unanimous save that Joseph of Arimathea and Nicodemus did not agree. They were probably absent and not even invited as being under suspicion for being secret disciples of Christ.

rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _Eli, eli, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.

rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Info_Romans @ THE PURPOSE Paul tells this himself. He had long cherished a desire to come to Rome (Acts:19:21|) and had often made his plans to do so (Romans:1:13|) which were interrupted (Romans:15:22|), but now he definitely plans to go from Jerusalem, after taking the contribution there (Romans:15:26|), to Rome and then on to Spain (Romans:15:24,28|). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Romans:1:15; strkjv@2:16|). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. Songs:in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Romans:1:17|) of both Gentile (Romans:1:18-32|) and Jew (Romans:2:1-3:20|) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans:3:21-5:21|). This new life of faith in Christ should lead to holiness of life (sanctification, chapters strkjv@Romans:6-8|). This is Paul's gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world's life. Nowhere does Paul's Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul's ambition was to preach where no one else had been (Romans:15:20|), but he has no hesitation in going on to Rome.

rwp@Romans:1:29 @{Being called with} (\peplrmenous\). Perfect passive participle of the common verb \plro\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikii\, unrighteousness as in verse 18|, \ponrii\, active wickedness as in strkjv@Mark:7:22|, \pleonexii\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakii\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneii\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakothias\, malignity, and here only in N.T. though old word from \kakoths\ and that from \kakos\ and \thos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.

rwp@Romans:5:21 @{That--even so grace might reign} (\hina--houtos kai h charis basileusi\). Final \hina\ here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (\ebasileusen\, established its throne) and the aorist subjunctive (\basileusi\, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).

rwp@Romans:6:19 @{I speak after the manner of men} (\anthrpinon 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 anthrpon\. {Because of the infirmity of your flesh} (\dia tn astheneian ts sarkos humn\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula ti akatharsii\). Neuter plural form of \doulos\ to agree with \mel\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\houts nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristmi\, to present (\parestsate, parastsate\). {Servants to righteousness} (\doula ti dikaiosuni\). 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:12:20 @{Feed him} (\psmize auton\). Quotation from LXX text of strkjv@Proverbs:25:21f|. Present active imperative of verb from \psmos\, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and strkjv@1Corinthians:13:3|. {Thou shalt heap} (\sreuseis\). Future active of old verb \sreu\ from \sros\, a heap. In N.T. only here and strkjv@2Timothy:3:6|. {Coals of fire} (\anthrakas puros\). That is, burning or live coals. {Anthrax} (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.

rwp@Romans:13:13 @{Honestly} (\euschmons\). Paul is fond of the metaphor "walk" (\peripate\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschmn\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\m kmois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\m eridi kai zli\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

rwp@Romans:15:21 @{As it is written} (\kaths gegraptai\). From strkjv@Isaiah:52:15|. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul's) ministry! Some scholars have argued against the genuineness of verses 9-21| on wholly subjective and insufficient grounds.

rwp@Romans:16:13 @{Rufus} (\Rouphon\). A very common slave name, possibly the Rufus of strkjv@Mark:15:21|. The word means "red." {The chosen} (\ton eklekton\). Not "the elect," but "the select." {And mine} (\kai emou\). Paul's appreciation of her maternal care once, not his real mother.