NT-EPISTLES.filter - rwp Acts:9:3:

rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:14:5 @{Except he interpret} (\ektos ei m diermneui\). Pleonastic combination of \ektos\ (preposition except) and \ei m\ (if not, unless) as in strkjv@15:2; strkjv@1Timothy:5:19|. For use of \ei\ with subjunctive rather than \ean\ see strkjv@Phillipians:3:12| (common enough in the _Koin_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on ¯12:30; strkjv@Luke:24:27; strkjv@Acts:9:36|. {Receive} (\labi\). Second aorist (ingressive) active subjunctive of \lamban\, may get edification.

rwp@2Corinthians:12:1 @{I must needs glory} (\kauchasthai dei\). This is the reading of B L Latin Syriac, but Aleph D Bohairic have \de\ while K M read \d\. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient (\ou sumpheron\). {Visions} (\optasias\). Late word from \optaz\. See on ¯Luke:1:22; strkjv@Acts:26:19|. {Revelations of the Lord} (\apokalupseis Kuriou\). Unveilings (from \apokalupt\ as in strkjv@Revelation:1:1|). See on ¯2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@14:26|. Paul had both repeated visions of Christ (Acts:9:3; strkjv@16:9; strkjv@18:9; strkjv@22:17; strkjv@27:23f.|) and revelations. He claimed to speak by direct revelation (1Corinthians:11:23; strkjv@15:3; strkjv@Galatians:1:12; strkjv@Ephesians:3:3|, etc.).

rwp@Acts:9:3 @{As he journeyed} (\en ti poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton peristrapsen\). First aorist (ingressive) active indicative of \periastrapt\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

rwp@Acts:9:30 @{Knew it} (\epignontes\). Second aorist active participle of \epiginsk\, to know fully. The disciples saw it clearly, so they {conducted} (\katgagon\, effective second aorist active indicative of \katag\). {Sent forth} (\exapesteilan\). Double compound (\ex\, out, \apo\, away or off). Sent him out and off {to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

rwp@Acts:9:31 @{Songs:the church} (\H men oun ekklsia\). The singular \ekklsia\ is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians:1:22|), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term \ekklsia\ in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in strkjv@8:1,3| (and strkjv@Matthew:18:17|) and the general spiritual sense in strkjv@Matthew:16:18|. But in strkjv@Acts:8:3| it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of \men oun\ (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, _Ant_. XVIII. 8, 2-9). {Had peace} (\eichen eirnn\). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (\ech eirnn\) occurs again in strkjv@Romans:5:1| (\eirnn echmen\, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be \eirnn schmen\ (ingressive aorist subjunctive). {Edified} (\oikodomoumen\). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word _aedificatio_ for building up a house), a favourite figure with Paul (1Corinthians:14; strkjv@Ephesians:3|) and scattered throughout the N.T., old Greek verb. In strkjv@1Peter:2:5| Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. strkjv@Matthew:16:18|). {In the comfort of the Holy Spirit} (\ti paraklsei tou hagiou pneumatos\). Either locative ({in}) or instrumental case ({by}). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of \paraklsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale\) either for advice or for consolation. {Was multiplied} (\eplthuneto\). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

rwp@Acts:9:32 @{Lydda} (\Ludda\). In O.T. Lod (1Chronicles:8:12|) and near Joppa. Later Diospolis.

rwp@Acts:9:33 @{Aenias} (\Ainean\). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32|). Luke the physician notes that he had been bed ridden for eight years. See on ¯5:15| for "bed" (\krabattou\) and ¯8:7; strkjv@Luke:5:18| for "paralyzed" (\paralelumenos\, perfect passive participle of \paralu\ with \n\, periphrastic past perfect passive).

rwp@Acts:9:34 @{Healeth} (\itai\). Aoristic present middle indicative, heals here and now. {Make thy bed} (\strson seauti\). First aorist (ingressive) active imperative of \strnnumi\ (\-u\). Old word with "bed" (\krabatton\) understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.

rwp@Acts:9:35 @{Sharon} (\Sarna\). The Plain of Sharon, not a town. Thirty miles long from Joppa to Caesarea.

rwp@Acts:9:36 @{At Joppa} (\En Ioppi\). The modern Jaffa, the port of Jerusalem (2Chronicles:2:16|). {Disciple} (\mathtria\). Feminine form of \mathts\, a learner from \manthan\, to learn, a late word and only here in the N.T. {Tabitha} (\Tabeitha\). Aramaic form of the Hebrew _Tsebi_ and, like the Greek word {Dorcas} (\Dorkas\), means Gazelle, "the creature with the beautiful look" (or eyes), from \derkomai\. The gazelle was a favourite type for beauty in the orient (Song of Solomon strkjv@2:9,17; strkjv@4:5; strkjv@7:3|). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society. {Did} (\epoiei\). Imperfect active, her habit.

rwp@Acts:9:37 @{In an upper chamber} (\en huperii\). See on ¯1:13|. Also in verse 39|. In that house. This service was rendered by the women, though Luke has \lousantes\ (masculine plural aorist active participle of \lou\), a general way of saying "they washed." The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

rwp@Acts:9:38 @{Delay not} (\m oknsis\). Ingressive aorist active subjunctive in prohibition. Direct discourse and not indirect as late MSS. have (aorist active infinitive, \oknsai\). Possibly the two messengers started before Dorcas was quite dead, though we do not know. Peter had recently healed Aeneas and the disciples may have had faith enough to believe that he could raise the dead by the power of Christ. W. M. Ramsay doubts if Dorcas was really dead, but why see legends in these supernatural events?

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

rwp@Galatians:1:13 @{My manner of life} (\tn emn anastrophn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en ti Ioudaismi\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz\. {Beyond measure} (\kath' huperboln\). "According to excess" (throwing beyond, \huperbol\). {I persecuted} (\edikon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autn\). Customary action again, imperfect of old verb \porthe\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Galatians:1:21 @{Into the region of Syria and Cilicia} (\eis ta klimata ts Syrias kai ts Kilikias\). This statement agrees with the record in strkjv@Acts:9:30|. On \klimata\, see strkjv@2Corinthians:11:10|. Paul was not idle, but at work in Tarsus and the surrounding country.

rwp@Galatians:1:22 @{And I was still unknown} (\mn de agnoumenos\). Periphrastic imperfect passive of \agnoe\, not to know. {By face} (\ti prospi\). Associative instrumental case. {Of Judea} (\ts Ioudaias\). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts:9:26-30|). In strkjv@Acts:9:31| the singular of \ekklsia\ is used, but in a geographic sense for Judea, Samaria, and Galilee.

rwp@James:5:19 @{If any one among you do err} (\ean tis en humin planthi\). Third-class condition (supposed case) with \ean\ and the first aorist passive subjunctive of \plana\, old verb, to go astray, to wander (Matthew:18:12|), figuratively (Hebrews:5:2|). {From the truth} (\apo ts altheias\). For truth see strkjv@1:18; strkjv@3:14; strkjv@John:8:32; strkjv@1John:1:6; strkjv@3:18f|. It was easy then, and is now, to be led astray from Christ, who is the Truth. {And one convert him} (\kai epistrepsi tis auton\). Continuation of the third-class condition with the first aorist active subjunctive of \epistreph\, old verb, to turn (transitive here as in strkjv@Luke:1:16f.|, but intransitive often as strkjv@Acts:9:35|).

rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei m tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou\) before coming to a feast and so only the feet had to be washed (\nipt\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

rwp@Luke:5:2 @{Two boats} (\ploia duo\). Some MSS. have \ploiaria\, little boats, but \ploia\ was used of boats of various sizes, even of ships like \nes\. {The fishermen} (\hoi haleeis\). It is an old Homeric word that has come back to common use in the _Koin_. It means "sea-folk" from \hals\, sea. {Were washing} (\eplunon\). Imperfect active, though some MSS. have aorist \eplunan\. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, \apomass\ for wiping the dust from one's feet (10:11|), \ekmass\ of the sinful woman wiping Christ's feet with her hair (7:38,44|), \apolou\ of washing away sins (symbolically, of course) as in strkjv@Acts:22:16|, and \lou\ of washing the body of Dorcas (Acts:9:37|) and the stripes of the prisoners (Acts:16:33|). On "nets" see on ¯Matthew:4:20; strkjv@Mark:1:18|.

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikaithentes oun ek pistes\). First aorist passive participle of \dikaio\, to set right and expressing antecedent action to the verb \echmen\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirnn echmen pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirnn schmen\ would mean. A good example of \schmen\ occurs in strkjv@Matthew:21:38| (\schmen tn klronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirnn echmen\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirnn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikaithentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.