NT-EPISTLES.filter - rwp Romans:13:1:

rwp@1Corinthians:3:13 @{The day} (\h hmera\). The day of judgment as in strkjv@1Thessalonians:5:4| (which see), strkjv@Romans:13:12; strkjv@Hebrews:10:25|. The work (\ergon\) of each will be made manifest. There is no escape from this final testing. {It is revealed in fire} (\en puri apokaluptetai\). Apparently "the day" is the subject of the verb, not the work, not the Lord. See strkjv@2Thessalonians:1:8; strkjv@2:8|. This metaphor of fire was employed in the O.T. (Daniel:7:9f.; strkjv@Malachi:4:1|) and by John the Baptist (Matthew:3:12; strkjv@Luke:3:16f.|). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ({the fire itself will test}, \to pur auto dokimasei\) the quality of the material used in the building, {of what sort it is} (\hopoion estin\), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \psan\ (all) here. {Guile} (\dolon\). Old word (from \del\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.

rwp@1Peter:2:13 @{Be subject to} (\hupotagte\). Second aorist passive imperative second person plural of \hupotass\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasi anthrpini ktisei\). Dative case of old and common word \ktisis\ (from \ktiz\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthrpinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\hs huperechonti\). Dative singular of present active participle of \huperech\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

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:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:4:12 @{That ye may walk honestly} (\hina peripatte euschmons\). Present subjunctive (linear action). Old adverb from \euschmn\ (\eu, schma\, Latin _habitus_, graceful figure), becomingly, decently. In N.T. only here and strkjv@Romans:13:13|. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi thraka pistes kai agaps\). First aorist (ingressive) middle participle of \endu\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \thrax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida strias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephal\) and in Polybius, LXX, and in the papyri. \Strias\ is objective genitive.

rwp@1Timothy:1:9 @{Is not made for} (\ou keitai\). The use of \keitai\ for \tetheitai\ (perfect passive of \tithmi\) is a common enough idiom. See the same point about law in strkjv@Galatians:18-23; strkjv@Romans:13:13|. For "knowing this" (\eids touto\) see strkjv@Ephesians:5:5|. {Unruly} (\anupotaktois\). Dative (like all these words) of the late verbal (\a\ privative and \hupotass\). In N.T. only here, strkjv@Titus:1:6,10; strkjv@Hebrews:2:8|. {Ungodly} (\asebesi\). See strkjv@Romans:4:5; strkjv@5:6|. {Sinners} (\hamartlois\). See strkjv@Romans:3:7|. {Unholy} (\anosiois\). Common word (\a\ privative and \hosios\. In N.T. only here and strkjv@2Timothy:3:2|. {Profane} (\beblois\). Old word from \bain\, to go, and \blos\, threshold. See strkjv@Hebrews:12:16|. {Murderers of fathers} (\patroliais\). Late form for common Attic \patraliais\ (from \patr\, father, and \aloia\, to smite) only here in N.T. {Murderers of mothers} (\mtroliais\). Late form Attic \mtraliais\. Only here in N.T. {Manslayers} (\andraphonois\). Old compound (\anr\, man, \phonos\, murder). Only here in N.T.

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

rwp@2Timothy:2:16 @{Shun} (\periistaso\). See strkjv@Titus:3:9|. {Babblings} (\kenophnias\). See strkjv@1Timothy:6:20|. {Will proceed} (\prokopsousin\). Future active of \prokopt\, "will cut forward." See strkjv@Galatians:1:14; strkjv@Romans:13:12|. {Further in ungodliness} (\epi pleion asebeias\). "To more of ungodliness." See strkjv@Romans:1:18; strkjv@1Timothy:2:2|.

rwp@Acts:24:2 @{When he (Paul) was called} (\klthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale\. Seeing that by thee we enjoy much peace (\polls eirns tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia ts pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorthmatn ginomenn ti ethnei touti\). Genitive absolute again, \ginomenn\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorthma\ (from \diortho\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthrpon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthrpon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz\ already existed (Hebrews:6:6|). Paul also uses \anakainsis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epignsin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Colossians:3:18 @{Wives} (\kai gunaikes\). The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives." Songs:with each group. {Be in subjection to your husbands} (\hupotassesthe tois andrasin\). "Own" (\idiois\) is genuine in strkjv@Ephesians:5:22|, but not here. The verb \hupotassomai\ has a military air, common in the _Koin_ for such obedience. Obedience in government is essential as the same word shows in strkjv@Romans:13:1,5|. {As is fitting in the Lord} (\hs anken en Kurii\). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, _Grammar_, p. 919). Wives have rights and privileges, but recognition of the husband's leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunlikitas\). Later compound form for the Attic \hlikits\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoters zlots\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\tn patrikn mou paradosen\). Objective genitive after \zlots\. \Patrikn\ only here in N.T., though old word from \patr\ (father), paternal, descending from one's father. For \patrios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthte\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu\ (\-n\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathsate\). 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} (\tn harpagn\). "The seizing," "the plundering." Old word from \harpaz\. See strkjv@Matthew:23:35|. {Of your possessions} (\tn huparchontn humn\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch\ used as a substantive (cf. \humn\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech\) in indirect discourse after \ginskontes\ (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 \ginskontes\ (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@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pratti\). In docility. "The contrast is with \org\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon ssai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \ssai\ from \sz\).

rwp@John:19:11 @{Thou wouldest have} (\ouk eiches\). Imperfect active indicative without \an\, but apodosis of second-class condition as in strkjv@15:22,24|. {Except it were given thee} (\ei m n dedomenon\). Periphrastic past perfect indicative of \didmi\ (a permanent possession). {From above} (\anthen\). From God (cf. strkjv@3:3|), the same doctrine of government stated by Paul in strkjv@Romans:13:1f|. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority." {Hath greater sin} (\meizona hamartian echei\). The same idiom in strkjv@9:41|. Caiaphas has his authority from God also and has used Pilate for his own base end.

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@Philippians:1:6 @{Being confident} (\pepoiths\). Second perfect active of \peith\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoiths\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hmeras Christou Isou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Romans:6:13 @{Neither present} (\mde paristanete\). Present active imperative in prohibition of \paristan\, late form of \paristmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosuns\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastsate heautous ti thei\). First aorist active imperative of \paristmi\, same verb, but different tense, do it now and completely. Our "members" (\mel\) should be at the call of God "as alive from the dead."

rwp@Romans:10:4 @{The end of the law} (\telos nomou\). Christ put a stop to the law as a means of salvation (6:14; strkjv@9:31; strkjv@Ephesians:2:15; strkjv@Colossians:2:14|) as in strkjv@Luke:16:16|. Christ is the goal or aim of the law (Gal strkjv@3:24|). Christ is the fulfilment of the law (Matthew:5:17; strkjv@Romans:13:10; strkjv@1Timothy:1:5|). But here (Denney) Paul's main idea is that Christ ended the law as a method of salvation for "every one that believeth" whether Jew or Gentile. Christ wrote _finis_ on law as a means of grace.

rwp@Romans:13:1 @{Every soul} (\psa psuch\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \ps anthrpos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei m hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.

rwp@Romans:13:10 @{The fulfilment of the law} (\plrma nomou\). "The filling up or complement of the law" like \peplrken\ (perfect active indicative of \plro\, stands filled up) in verse 8|. See strkjv@1Corinthians:13| for the fuller exposition of this verse.

rwp@Romans:13:11 @{And this} (\kai touto\). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Corinthians:6:6,8|, etc.). {Knowing} (\eidotes\). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like \poismen\ (let us do it) or \poisate\ (do ye do it) or treat it as an independent participle as in strkjv@12:10f|. {The season} (\ton kairon\). The critical period, not \chronos\ (time in general). {High time} (\hra\). Like our the "hour" has come, etc. MSS. vary between \hmas\ (us) and \hums\ (you), accusative of general reference with \egerthnai\ (first aorist passive infinitive of \egeir\, to awake, to wake up), "to be waked up out of sleep" (\ex hupnou\). {Nearer to us} (\egguteron hmn\). Probably so, though \hmn\ can be taken equally well with \h stria\ (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.

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

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:13:14 @{But ye on} (\endusasthe\). The same metaphor as in verse 12|. The Lord Jesus Christ is the garment that we all need. See strkjv@Galatians:3:27| with baptism as the symbol. {Provision} (\pronoian\). Old word for forethought (from \pronoos\). In N.T. only here and strkjv@Acts:24:2|. {For the flesh} (\ts sarkos\). Objective genitive. {To fulfil the lusts thereof} (\eis epithumias\). "For lusts." No verb.