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rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal“ de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist“\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin‚_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legˆte, ˆi, ˆte katˆrtismenoi\, though expressed only once. {All speak} (\legˆte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\mˆ ˆi en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz“\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\ˆte de katˆrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gn“mˆi\). "Of these words \nous\ denotes the frame or state of mind, \gn“mˆ\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).

rwp@1Corinthians:1:12 @{Now this I mean} (\leg“ de touto\). Explanatory use of \leg“\. Each has his party leader. \Apoll“\ is genitive of \Apoll“s\ (Acts:18:24|), probably abbreviation of \Apoll“nius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cˆphƒ\ is the genitive of \Cˆphƒs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg“ de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.

rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \mˆ\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\Mˆ Paulos estaur“thˆ huper hum“n;\). An indignant "No" is demanded by \mˆ\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin‚_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthˆte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz“\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunzˆtˆtˆs tou ai“nos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunzˆtˆtˆs\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunzˆtˆtˆs\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzˆte“\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi em“ranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \m“rain“\ from \m“ros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ai“n\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@1Corinthians:1:26 @{Behold} (\blepete\). Same form for imperative present active plural and indicative. Either makes sense as in strkjv@John:5:39| \eraunate\ and strkjv@14:1| \pisteuete\. {Calling} (\klˆsin\). The act of calling by God, based not on the external condition of those called (\klˆtoi\, verse 2|), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (\hoti\). Explanatory apposition to \klˆsin\. {After the flesh} (\kata sarka\). According to the standards of the flesh and to be used not only with \sophoi\ (wise, philosophers), but also \dunatoi\ (men of dignity and power), \eugeneis\ (noble, high birth), the three claims to aristocracy (culture, power, birth). {Are called}. Not in the Greek, but probably to be supplied from the idea in \klˆsin\.

rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith“\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).

rwp@1Corinthians:2:9 @{But as it is written} (\alla kath“s gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \ˆkousan\ (heard), but as the subject (nominative) with \anebˆ\ (entered, second aorist active indicative of \anabain“\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\hˆtoimasen\). First aorist active indicative of \hetoimaz“\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.

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

rwp@1Corinthians:3:2 @{I fed you with milk, not with meat} (\gala humas epotisa, ou br“ma\). Note two accusatives with the verb, \epotisa\, first aorist active indicative of \potiz“\, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. \Br“ma\ does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Hebrews:9:7|). It is a zeugma to use \epotisa\ with \br“ma\. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.

rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\nˆpioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zˆlos kai eris\). Zeal (\zˆlos\ from \ze“\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.

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

rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamˆn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalamˆ\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

rwp@1Corinthians:3:13 @{The day} (\hˆ hˆmera\). 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:3:19 @{Foolishness with God} (\m“ria para t“i the“i\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalamban“n\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgiƒi\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:4:8 @{Already are ye filled?} (\ˆdˆ kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\ˆdˆ eploutˆsate\). Note change to ingressive aorist indicative of \ploute“\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\ch“ris hˆm“n ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hˆmeis humin sunbasileus“men\). Ironical contrast to \ch“ris hˆm“n ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.

rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphˆmoumenoi parakaloumen\). The participle \dusphˆmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphˆmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\h“s perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair“\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pant“n peripsˆma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsˆma hˆm“n genou\ (Became a \peripsˆma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa“\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.

rwp@1Corinthians:4:15 @{To admonish} (\nouthet“n\). Literally, admonishing (present active participle of \nouthete“\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echˆte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidag“gous\). This old word (\pais\, boy, \ag“gos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennˆsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.

rwp@1Corinthians:5:1 @{Actually} (\hol“s\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pant“s\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou“\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiautˆ\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\hˆtis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\h“ste gunaika tina tou patros echein\). "Songs:as (usual force of \h“ste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.

rwp@1Corinthians:5:2 @{And ye are puffed up} (\kai humeis pephusi“menoi este\). Emphatic position of \humeis\ (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb \phusio“\ used already of the partisans in Corinth (4:6,19,20|). Those of the same faction with this scoundrel justified his rascality. {Did not rather mourn} (\kai ouchi mallon epenthˆsate\). Possibly question also and note strong negative form \ouchi\, which favours it. The very least that they could have done (\mallon\ rather than be puffed up) was to mourn for shame (\penthe“\, old verb for lamentation) as if for one dead. {That he might be taken away} (\hina arthˆi\). The sub-final use of \hina\ of desired result (1:15|) so common in the _Koin‚_. First aorist passive subjunctive of \air“\, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

rwp@1Corinthians:5:3 @{For I verily} (\eg“ men gar\). Emphatic statement of Paul's own attitude of indignation, \eg“\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\ap“n\) Although absent (concessive participle) and so of \par“n\ though present. Each with locative case (\t“i s“mati, t“i pneumati\). {Have already judged} (\ˆdˆ kekrika\). Perfect active indicative of \krin“\. I have already decided or judged, as though present (\h“s par“n\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthent“n hum“n\, first aorist passive participle of \sunag“\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en t“i onomati tou Kuriou [hˆm“n] Iˆsou\) with the power of the Lord Jesus (\sun tˆi dunamei tou Kuriou hˆm“n Iˆsou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthent“n\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).

rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton t“i Satanƒi\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron tˆs sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma s“thˆi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11| if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.

rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair“\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\gˆraios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kainˆ ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hˆm“n etuthˆ Christos\). First aorist passive indicative of \thu“\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-thˆ\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.

rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en tˆi epistolˆi\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\mˆ sunanamignusthai pornois\). Present middle infinitive with \mˆ\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera“, pernˆmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.

rwp@1Corinthians:5:10 @{Not altogether} (\ou pant“s\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech“\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eid“lolatrais\). Late word for hirelings (\latris\) of the idols (\eid“lon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei “pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\“pheilete\, from \opheil“\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

rwp@1Corinthians:6:3 @{How much more, things that pertain to this life?} (\Mˆti ge bi“tika;\). The question expects the answer no and \ge\ adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" (\mˆtige leg“\), not to say. \Bi“tika\ occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from \bios\ (manner of life in contrast to \z“ˆ\, life principle).

rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike“\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\mˆ planƒsthe\). Present passive imperative with negative \mˆ\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.

rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg“ exousiasthˆsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz“\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.

rwp@1Corinthians:6:13 @{But God shall bring to nought both it and them} (\ho de theos kai tautˆn kai tauta katargˆsei\). Another proverb about the adaptation of the belly (\koilia\) and food (\br“mata\, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts:15:23-29|), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly (\tautˆn\) and the foods (\tauta\) God will bring to an end by death and change. {But the body is not for fornication, but for the Lord, and the Lord for the body} (\to de s“ma ou tˆi porneiƒi alla t“i kuri“i, kai ho kurios t“i s“mati\). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.|). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and \porneia\ contested for the bodies of Christian men; loyal to him they must renounce _that_, yielding to _that_ they renounce him" (Findlay).

rwp@1Corinthians:7:8 @{To the unmarried and to the widows} (\tois agamois kai tais chˆrais\). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25|) and in verse 32| \ho agamos\ is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \h“s kag“\ (even as I). After discussing marital relations in verses 2-7| he returns to the original question in verse 1| and repeats his own personal preference as in verse 7|. He does not say that it is _better_ to be unmarried, but only that it is _good_ (\kalon\ as in verse 1|) for them to remain unmarried. \Agamos\ is an old word and in N.T. occurs only in this passage. In verses 11, 34| it is used of women where the old Greeks would have used \anandros\, without a husband.

rwp@1Corinthians:7:10 @{To the married} (\tois gegamˆkosin\). Perfect active participle of \game“\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell“\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg“ alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\mˆ chorizet“\). {That the wife depart not from her husband} (\gunaika apo andros mˆ choristhˆnai\). First aorist passive infinitive (indirect command after \paraggell“\) of \choriz“\, old verb from adverbial preposition \ch“ris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin‚_ (Robertson, _Grammar_, p. 817).

rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hˆgiastai en tˆi gunaiki\). Perfect passive indicative of \hagiaz“\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chr“menoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\h“s mˆ katachrˆmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schˆma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schˆma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).

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

rwp@1Corinthians:7:40 @{Happier} (\makari“terƒ\). Comparative of \makarios\ used in the Beatitudes (Matthew:5:3ff.|). {After my judgment} (\kata tˆn emˆn gn“mˆn\). The same word used in verse 25|, not a command. {I think} (\dok“\). From \doke“\, not \nomiz“\ of verse 26|. But he insists that he has "the spirit of God" (\pneuma theou\) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin hˆ gn“sis\). The knowledge (\hˆ gn“sis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\tˆi sunˆtheiƒi he“s arti tou eid“lou\). Old word \sunˆtheia\ from \sunˆthˆs\ (\sun, ˆthos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\h“s eid“lothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthenˆs ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidˆsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthenˆs\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun“\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phim“seis boun alo“nta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo“\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alo“nta\ is present active participle of the old verb \aloa“\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoin“nos autou gen“mai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoin“nos\ is a compound word (\sun\, together with, \koin“nos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

rwp@1Corinthians:9:27 @{But I buffet my body} (\alla hup“piaz“ mou to s“ma\). In Aristophanes, Aristotle, Plutarch, from \hup“pion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \s“ma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulag“g“\). Late compound verb from \doulag“gos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\mˆ p“s\). Common conjunction for negative purpose with subjunctive as here (\gen“mai\, second aorist middle). {After that I have preached to others} (\allois kˆr–xas\). First aorist active participle of \kˆruss“\ (see on ¯1:23|), common verb to preach, from word \kˆrux\ (herald) and that is probably the idea here. A \kˆrux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos gen“mai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz“\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

rwp@1Corinthians:10:22 @{Provoke to jealousy} (\parazˆloumen\). The very word used in strkjv@Deuteronomy:32:21| of the insolence of the old Israelites. Quoted in strkjv@Romans:10:19|. Such double-dealing now will do this very thing. {Stronger than he} (\ischuroteroi autou\). Comparative adjective followed by the ablative.

rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephalˆs ech“n\). Literally, having a veil (\kalumma\ understood) down from the head (\kephalˆs\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupt“i tˆi kephalˆi\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto tˆi exurˆmenˆi\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura“\, later form for the old \xure“\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:11:10 @{Ought} (\opheilei\). Moral obligation therefore (\dia touto\, rests on woman in the matter of dress that does not (\ouk opheilei\ in verse 7|) rest on the man. {To have a sign of authority} (\exousian echein\). He means \sˆmeion exousias\ (symbol of authority) by \exousian\, but it is the sign of authority of the man over the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection (\hypotagˆs\, strkjv@1Timothy:2:10|) than of authority (\exousias\). {Because of the angels} (\dia tous aggelous\). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis:6:1f.|), but angels present in worship (cf. strkjv@1Corinthians:4:9; strkjv@Psalms:138:1|) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah:6:2|).

rwp@1Corinthians:11:15 @{Have long hair} (\komƒi\). Present active subjunctive of \koma“\ (from \komˆ\, hair), old verb, same contraction (\-aˆi=ƒi\) as the indicative (\aei = ƒi\), but subjunctive here with \ean\ in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments. {For a covering} (\anti peribolaiou\). Old word from \periball“\ to fling around, as a mantle (Hebrews:1:12|) or a covering or veil as here. It is not in the place of a veil, but answering to (\anti\, in the sense of \anti\ in strkjv@John:1:16|), as a permanent endowment (\dedotai\, perfect passive indicative).

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

rwp@1Corinthians:11:23 @{For I received of the Lord} (\ego gar parelabon apo tou Kuriou\). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luke:22:17-20|) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See strkjv@15:3| for use of both \parelabon\ and \pared“ka\. Note \para\ in both verbs. Paul received the account from (\para--apo\) the Lord and passed it on from himself to them, a true \paradosis\ (tradition) as in strkjv@11:2|. {He was betrayed} (\paredideto\). Imperfect passive indicative (irregular form for \paredidoto\, Robertson, _Grammar_, p. 340). Same verb as \pared“ka\ (first aorist active indicative just used for "I delivered").

rwp@1Corinthians:12:3 @{Wherefore I give you to understand} (\dio gn“riz“ humin\). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root \gn“\ in \gin“sk“\, to know. {Speaking in the Spirit of God} (\en pneumati theou lal“n\). Either sphere or instrumentality. No great distinction here between \lale“\ (utter sounds) and \leg“\ (to say). {Jesus is anathema} (\anathema Iˆsous\). On distinction between \anathema\ (curse) and \anathˆma\ (offering strkjv@Luke:21:5|) see discussion there. In LXX \anathˆma\ means a thing devoted to God without being redeemed, doomed to destruction (Leviticus:27:28f.; strkjv@Joshua:6:17; strkjv@7:12|). See strkjv@1Corinthians:16:22; strkjv@Galatians:1:8f.; strkjv@Romans:9:3|. This blasphemous language against Jesus was mainly by the Jews (Acts:13:45; strkjv@18:6|). It is even possible that Paul had once tried to make Christians say \Anathema Iˆsous\ (Acts:26:11|). {Jesus is Lord} (\Kurios Iˆsous\). The term \Kurios\, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term \Kurios\, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in strkjv@1Corinthians:12:3|." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say \Kurios Caesar\ and how each time he replied \Kurios Iˆsous\. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, 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 pneumat“n\). \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} (\genˆ gl“ss“n\). 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, \genˆ\) 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} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ 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:12:11 @{Worketh} (\energei\). The same word that was used in verse 6| of God. {Severally} (\idiƒi\). Separately. {Even as he will} (\kath“s bouletai\). Hence there is no occasion for conceit, pride, or faction (4:7|).

rwp@1Corinthians:12:12 @{Songs:also is Christ} (\hout“s kai ho Christos\). One would naturally expect Paul here to say \hout“s kai to s“ma tou Christou\ (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,30|. Aristotle had used \s“ma\ of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to s“ma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\t“i husteroumen“i\). It is a true instinct that gives superior honour to the unseen organs of life.

rwp@1Corinthians:12:25 @{That there should be no schism} (\hina mˆ ˆi schisma\). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is. {Have the same care} (\to auto merimn“sin\). The very verb \merimna“\ used by Jesus of our anxiety (Matthew:6:27,31|). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body co-working for the whole confirms Paul's argument.

rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophˆtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \pr“ton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en tˆi ekklˆsiƒi\). The general sense of \ekklˆsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophˆtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask“\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamˆt“n, gl“ss“n\) in verses 9,10| with \gl“ss“n\, last again. But these two new terms (helps, governments). {Helps} (\antilˆmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernˆseis\). Old word from \kuberna“\ (cf. \Kubernˆtˆs\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hˆgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.

rwp@1Corinthians:13:1 @{With the tongues} (\tais gl“ssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal“ kai mˆ ech“\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapˆn de mˆ ech“\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agapˆ\ (a back-formation from \agapa“\) occurs before the LXX and the N.T. Plutarch used \agapˆsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agapˆ\ made it easier for Christians to use this word for Christian love as opposed to \er“s\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agapˆ\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos ˆch“n\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \ˆch“n\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz“\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.

rwp@1Corinthians:13:11 @{A child} (\nˆpios\). See on ¯3:1| for \nˆpios\ in contrast with \teleios\ (adult). {I spake} (\elaloun\). Imperfect active, I used to talk. {I felt} (\ephronoun\). Imperfect active, I used to think. Better, I used to understand. {I thought} (\elogizomˆn\). Imperfect middle, I used to reason or calculate. {Now that I am become} (\hote gegona\). Perfect active indicative \gegona\, I have become a man (\anˆr\) and remain so (Ephesians:4:14|). {I have put away} (\katˆrgˆka\). Perfect active indicative. I have made inoperative (verse 8|) for good.

rwp@1Corinthians:13:13 @{Abideth} (\menei\). Singular, agreeing in number with \pistis\ (faith), first in list. {The greatest of these} (\meiz“n tout“n\). Predicative adjective and so no article. The form of \meiz“n\ is comparative, but it is used as superlative, for the superlative form \megistos\ had become rare in the _Koin‚_ (Robertson, _Grammar_, pp. 667ff.). See this idiom in strkjv@Matthew:11:11; strkjv@18:1; strkjv@23:11|. The other gifts pass away, but these abide forever. Love is necessary for both faith and hope. Does not love keep on growing? It is quite worth while to call attention to Henry Drummond's famous sermon _The Greatest Thing in the World_ and to Dr. J.D. Jones's able book _The Greatest of These_. Greatest, Dr. Jones holds, because love is an attribute of God.

rwp@1Corinthians:14:2 @{For no man understandeth} (\oudeis gar akouei\). Literally, hears, gets the sense, understands. Verb \akou“\ used either of hearing the sound only or getting the idea (cf. strkjv@Acts:9:7; strkjv@22:9|). {Mysteries} (\mustˆria\). Unexplained mysteries (1Corinthians:2:7|).

rwp@1Corinthians:14:16 @{Else if thou bless with the spirit} (\epei ean eulogˆis en pneumati\). Third class condition. He means that, if one is praying and praising God (10:16|) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah:5:13; strkjv@8:6; strkjv@1Chronicles:16:36; strkjv@Psalms:106:48|). {He that filleth the place of the unlearned} (\ho anaplˆr“n ton topon tou idi“tou\). Not a special part of the room, but the position of the \idi“tou\ (from \idios\, one's own), common from Herodotus for private person (Acts:4:13|), unskilled (2Corinthians:11:6|), uninitiated (unlearned) in the gift of tongues as here and verses 23f|. {At thy giving of thanks} (\epi tˆi sˆi eucharistiƒi\). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17|.

rwp@1Corinthians:14:34 @{Keep silence in the churches} (\en tais ekklˆsiais sigat“san\). The same verb used about the disorders caused by speakers in tongues (verse 28|) and prophets (30|). For some reason some of the women were creating disturbance in the public worship by their dress (11:2-16|) and now by their speech. There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak (\lalein\) nor even to ask questions. They are to do that {at home} (\en oik“i\). He calls it a shame (\aischron\) as in strkjv@11:6| (cf. strkjv@Ephesians:5:12; strkjv@Titus:1:11|). Certainly women are still in subjection (\hupotassesth“san\) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even strkjv@1Timothy:2:12|, were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul's real meaning here.

rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euˆggelisamˆn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gn“riz“\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei mˆ eikˆi episteusate\). For \ektos ei mˆ\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eikˆi\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

rwp@1Corinthians:15:3 @{First of all} (\en pr“tois\). Among first things. _In primis_. Not to time, but to importance. {Which I also received} (\ho kai parelabon\). Direct revelation claimed as about the institution of the Lord's Supper (11:23|) and same verbs used (\pared“ka, parelabon\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1-11|) the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \apethanen\, was buried, \etaphˆ\, hath been raised, \egˆgertai\, appeared, \“phthˆ\). {Christ died} (\Christos apethanen\). Historical fact and crucial event. {For our sins} (\huper t“n hamarti“n hˆm“n\). \Huper\ means literally over, in behalf, even instead of (Galatians:3:13|), where used of persons. But here much in the sense of \peri\ (Galatians:1:14|) as is common in _Koin‚_. In strkjv@1Peter:3:18| we have \peri hamarti“n, huper adik“n\. {According to the Scriptures} (\kata tas graphas\). As Jesus showed (Luke:22:37; strkjv@24:25|) and as Peter pointed out (Acts:2:25-27; strkjv@3:35|) and as Paul had done (Acts:13:24f.; strkjv@17:3|). Cf. strkjv@Romans:1:2ff|.

rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektr“ma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\pr“tos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edi“xa tˆn ekklˆsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

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

rwp@1Corinthians:15:22 @{Shall be made alive} (\z“opoiˆthˆsontai\). First future passive indicative of \z“opoie“\, late verb (Aristotle) to give life, to restore to life as here. In verse 36| \z“opoieitai\ 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@1Corinthians:15:25 @{Till he hath put} (\achri hou thˆi\). Second aorist active subjunctive of \tithˆmi\, "till he put" (no sense in saying "hath put," merely effective aorist tense for climax. \Achri (hou), mechri (hou), he“s (hou)\ all are used for the same idea of indefinite future time.

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

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

rwp@1Corinthians:16:9 @{For a great and effectual door is opened unto me} (\thura gar moi ane“igen megalˆ kai energˆs\). Second perfect active indicative of \anoig“\, to open. Intransitive, stands wide open at last after his years there (Acts:20:31|). A wide open door. What does he mean by \energˆs\? It is a late word in the _Koin‚_. In the papyri a medical receipt has it for "tolerably strong." The form \energos\ in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N.T. it occurs in strkjv@Philemon:1:6; strkjv@Hebrews:4:12| of "the word of God" as "\energˆs\" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. {And there are many adversaries} (\kai antikeimenoi polloi\). "And many are lying opposed to me," lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read strkjv@Acts:19| and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Corinthians:15:32; strkjv@2Corinthians:1:8f.|).

rwp@1Corinthians:16:15 @{Ye know} (\oidate\). _Koin‚_ form for second perfect indicative used as present of \hora“\. Parenthetic clause through rest of the verse. Stephanas is mentioned also in strkjv@1:16| and in strkjv@16:17|. For \aparchˆ\ see on ¯15:20,23|. {They have set themselves} (\etaxan heautous\). Remarkable statement worthy of attention today. This noble family appointed themselves to be ministers to the saints that needed it (the poor and needy). Personal work for Christ is still the only way to win the world for Christ, voluntary personal work. If all Christians did it!

rwp@1Corinthians:16:17 @{At the coming} (\epi tˆi parousiƒi\). At the coming here of Stephanas, etc., the very word used of the \parousia\ of Christ (15:23|). {That which was lacking on your part they supplied} (\to humeteron husterˆma houtoi aneplˆr“san\). Either "these filled up my lack of you" or "these filled up your lack of me." Either makes perfectly good sense and both were true. Which Paul meant we cannot tell.

rwp@1Corinthians:16:18 @{For they refreshed my spirit and yours} (\anepausan gar to emon pneuma kai to hum“n\). They did both. The very verb used by Jesus in strkjv@Matthew:11:28| for the refreshment offered by him to those who come to him, fellowship with Jesus, and here fellowship with each other.

rwp@1Corinthians:16:22 @\Anathema\. The word seems a bit harsh to us, but the refusal to love Christ (\ou philei\) on the part of a nominal Christian deserves \anathema\ (see on ¯12:3| for this word). \Maran atha\. This Aramaic phrase means "Our Lord (\maran\) cometh (\atha\)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. strkjv@1Thessalonians:4:14ff.; strkjv@James:5:7f.; strkjv@Phillipians:4:5; strkjv@Revelation:1:7; strkjv@3:11; strkjv@22:20|), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected \Maran atha\ with \Anathema\.

rwp@1John:2:11 @{Blinded} (\etuphl“sen\). First aorist active indicative of \tuphlo“\, the very verb and form used in strkjv@2Corinthians:4:4| of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9|, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

rwp@1John:2:25 @{And this is the promise} (\kai hautˆ estin hˆ epaggelia\). See strkjv@1:5| for the same idiom with \aggelia\ (message). This is the only instance of \epaggelia\ in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2|). In strkjv@Acts:1:4| the word is used for the coming of the Holy Spirit. {He promised} (\autos epˆggeilato\). First aorist middle indicative of \epaggell“\. \Autos\ (he) is Christ as is seen in strkjv@3:3| by \ekeinos\.

rwp@1John:3:3 @{Set on him} (\ep' aut“i\). Resting upon (\epi\) with locative rather than \eis\, looking to, strkjv@Acts:24:15|. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). {Purifieth himself} (\hagnizei heauton\). Present active indicative of \hagniz“\, old verb, from \hagnos\ (pure from contamination), used of ceremonial purifications (John:11:55; strkjv@Acts:21:24,26| as in strkjv@Exodus:19:10|) and then of personal internal cleansing of heart (James:4:8|), soul (1Peter:1:22|), self (here). Cf. strkjv@Phillipians:2:12f.| the work of both God and man. {As he is pure} (\kath“s ekeinos hagnos estin\). As in strkjv@2:6; strkjv@3:9| \ekeinos\ (emphatic demonstrative) refers to Christ. Christ can be termed \hagnos\ "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans:8:29|).

rwp@1John:4:20 @{If a man say} (\ean tis eipˆi\). Condition of third class with \ean\ and second aorist active subjunctive. Suppose one say. Cf. strkjv@1:6|. {I love God} (\Agap“ ton theon\). Quoting an imaginary disputant as in strkjv@2:4|. {And hateth} (\kai misei\). Continuation of the same condition with \ean\ and the present active subjunctive, "and keep on hating." See strkjv@2:9; strkjv@3:15| for use of \mise“\ (hate) with \adelphos\ (brother). A liar (\pseustˆs\). Blunt and to the point as in strkjv@1:10; strkjv@2:4|. {That loveth not} (\ho mˆ agap“n\). "The one who does not keep on loving" (present active negative articular participle). {Hath seen} (\he“raken\). Perfect active indicative of \hora“\, the form in strkjv@John:1:18| used of seeing God. {Cannot love} (\ou dunatai agapƒin\). "Is not able to go on loving," with which compare strkjv@2:9|, \ou dunatai hamartanein\ (is not able to go on sinning). The best MSS. do not have \p“s\ (how) here.

rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elth“n\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\t“i\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture“\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\progn“sin\). Late substantive (Plutarch, Lucian, papyri) from \progin“sk“\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patˆr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz“\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakoˆn\). Obedience (from \hupakou“\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Iˆsou Christou\). Late substantive from \rantiz“\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \progn“sis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative (volitive) of \plˆthun“\, old verb (from \plˆthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirˆnˆ\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:3 @{Blessed be} (\eulogˆtos\). No copula in the Greek (\est“\, let be, or \estin\, is, or \eiˆ\, may be). The verbal adjective (from \euloge“\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou kuriou hˆm“n Iˆsou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennˆsas hˆmƒs\). First aorist active articular (\ho\, who) participle of \anagenna“\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennˆsis\ for \palingenesia\ (Titus:3:5|). If \an“then\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida z“san\). Peter is fond of the word "living" (present active participle of \za“\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastase“s\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure“\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia piste“s\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis s“tˆrian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \s“tˆr\ (Saviour, from \s“z“\, to save). {Ready} (\hetoimˆn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthˆnai\). First aorist passive infinitive of \apokalupt“\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero“\ (to manifest) in this sense. {In the last time} (\en kair“i eschat“i\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

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

rwp@1Peter:1:19 @{But with precious blood} (\alla timi“i haimati\). Instrumental case of \haima\ after \elutr“thˆte\ (repeated from verse 18|). Peter here applies the old adjective \timios\ (from \timˆ\, of Christ in strkjv@1Peter:2:7|) to Christ as in strkjv@1:7| \polutimoteron\ to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. {As of a lamb} (\h“s amnou\). This word occurs in strkjv@Leviticus:12:8; strkjv@Numbers:15:11; strkjv@Deuteronomy:14:4| of the lamb prescribed for the passover sacrifice (Exodus:12:5|). John the Baptist applies it to Jesus (John:1:29,36|). It occurs also in strkjv@Acts:8:32| quoted from strkjv@Isaiah:53:7f|. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. \arnion\ is used of Christ (Revelation:5:6,12|). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. {Without blemish} (\am“mou\). Without (alpha privative) spot (\m“mos\) as the paschal lamb had to be (Leviticus:22:21|). Songs:Hebrews:9:14|. {Without spot} (\aspilou\). Without (alpha privative) stain (\spilos\ spot) as in strkjv@James:1:27; strkjv@2Peter:3:14; strkjv@1Peter:6:14|. {Even the blood of Christ} (\Christou\). Genitive case with \haimati\, but in unusual position for emphasis and clearness with the participles following.

rwp@1Peter:1:21 @{Who through him are believers in God} (\tous di' autou pistous eis theon\). Accusative case in apposition with \humƒs\ (you), "the through him (that is Christ as in strkjv@1:8; strkjv@Acts:3:16|) believers (\pistous\ correct text of A B) in God." {Which raised} (\ton egeiranta\). Accusative singular articular (agreeing with \theon\) first aorist active participle of \egeir“\ (cf. \di' anastase“s Iˆsou\ in verse 3|). {Gave glory to him} (\doxan aut“i donta\). Second aorist active participle of \did“mi\ agreeing also with \theon\. See Peter's speech in strkjv@Acts:3:13| about God glorifying (\edoxasen\) Jesus and also the same idea by Peter in strkjv@Acts:2:33-36; strkjv@5:31|. {Songs:that your faith and hope might be in God} (\h“ste tˆn pistin hum“n kai elpida eis theon\). \H“ste\ with the infinitive (\einai\) and the accusative of general reference (\pistin kai elpida\) is used in the N.T. as in the _Koin‚_ for either purpose (Matthew:10:1|) or usually result (Mark:4:37|). Hence here result (so that is) is more probable than design.

rwp@1Peter:1:23 @{Having been begotten again} (\anagegennˆmenoi\). Perfect passive participle of \anagenna“\, which see in verse 2|. {Not of corruptible seed} (\ouk ek sporƒs phthartˆs\). Ablative with \ek\ as the source, for \phthartos\ see verse 18|, and \sporƒs\ (from \speir“\ to sow), old word (sowing, seed) here only in N.T., though \sporos\ in strkjv@Mark:4:26f.|, etc. For "incorruptible" (\aphthartou\) see verse 4; strkjv@3:4|. {Through the word of God} (\dia logou theou\). See strkjv@James:1:18| for "by the word of truth," verse 25| here, and Peter's use of \logos\ in strkjv@Acts:10:36|. It is the gospel message. {Which liveth and abideth} (\z“ntos kai menontos\). These present active participles (from \za“\ and \men“\) can be taken with \theou\ (God) or with \logou\ (word). In verse 25| \menei\ is used with \rˆma\ (word). Still in strkjv@Daniel:6:26| both \men“n\ and \z“n\ are used with \theos\. Either construction makes sense here.

rwp@1Peter:2:2 @{As newborn babes} (\h“s artigennˆta brephˆ\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \nˆpioi\. \Artigennˆta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna“\, with evident allusion to \anagegennˆmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothˆsate\). First aorist (constative) active imperative of \epipothe“\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rˆma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \t“n logik“n probat“n tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en aut“i auxˆthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan“\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\br“ma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\s“tˆrian\) here is final salvation.

rwp@1Peter:2:3 @{If ye have tasted} (\ei egeusasthe\). Condition of first class with \ei\ and first aorist middle indicative of \geu“\ in figurative sense as in strkjv@Hebrews:6:4f|. "A taste excites the appetite" (Bengel). {Gracious} (\chrˆstos\). Quotation from strkjv@Psalms:34:8|. The Hebrew for the LXX \chrˆstos\ is simply _tobh_ (good). Plato used the word for food also, and Peter carries out the metaphor in \gala\ (milk) as in strkjv@Luke:5:39|.

rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi h“s lithoi z“ntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome“\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodomˆs“\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu“\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher“\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.

rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oiketˆs\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oiketˆs\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass“\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despotˆs\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieikˆs\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\anˆnegken tas hamartias hˆm“n\). Second aorist active indicative of \anapher“\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\s“ma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina tˆi dikaiosunˆi zˆs“men\). Purpose clause with \hina\ and the first aorist active subjunctive of \za“\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou t“i m“l“pi iathˆte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \m“l“ps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.

rwp@1Peter:3:4 @{But the hidden man of the heart} (\all' ho kruptos tˆs kardias anthr“pos\). Here \anthr“pos\ is in contrast with \kosmos\ just before. See Paul's use of \anthr“pos\ for the outer and old, the inner and new man (2Corinthians:4:16; strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:3:16; strkjv@4:22,24|). See also the Jew \en krupt“i\ (Romans:2:29|) and what Jesus said about God seeing "in secret" (Matthew:6:4,6|). {In the incorruptible apparel of a meek and quiet spirit} (\en t“i aphthart“i tou hˆsuchiou kai prae“s pneumatos\). No word in the Greek for "apparel" (\kosm“i\). For \aphthartos\ see strkjv@1:4,23|. For \praus\ see strkjv@Matthew:5:5; strkjv@11:29|. \Pneuma\ (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In strkjv@3:18,19; strkjv@4:6| it means the whole inner man as opposed to \sarx\ or \s“ma\, very much as \psuchˆ\ is used as opposed to \s“ma\. {Which} (\ho\). Spirit just mentioned. {Of great price} (\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T. only here, strkjv@Mark:14:3; strkjv@1Timothy:2:9|.

rwp@1Peter:3:5 @{Adorned themselves} (\ekosmoun heautas\). Imperfect active of customary action, "used to adorn themselves." \Kosme“\ is old verb from \kosmos\ in the sense in verse 3|. See strkjv@Hebrews:11:11,35| for like tribute to holy women of the O.T. The participle \hupotassomenai\ repeats verse 1|.

rwp@1Peter:3:6 @{As Sarah} (\h“s Sarra\). {Obeyed Abraham} (\hupˆkouen t“i Abraam\). Imperfect active of \hupakou“\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale“\. See Gen strkjv@18:12|. {Whose children ye now are} (\hˆs egenˆthˆte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie“\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai mˆ phoboumenai mˆdemian ptoˆsin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptoˆsis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe“\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamarti“n\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamarti“n\ (Hebrews:5:3|) and \huper hamarti“n\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adik“n\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hˆmƒs prosagagˆi t“i the“i\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag“\ and the dative case \t“i the“i\. The MSS. vary between \hˆmƒs\ (us) and \humƒs\ (you). The verb \prosag“\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosag“gˆn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanat“theis men sarki\). First aorist passive participle of \thanato“\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\z“opoiˆtheis de pneumati\). First aorist passive participle of \z“opoie“\ rare (Aristotle) verb (from \z“opoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.

rwp@1Peter:3:19 @{In which also} (\en h“i kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \N“e kai\ (Noah also), or \En“ch kai\ (Enoch also), or \en h“i kai En“ch\ (in which Enoch also) which an early scribe misunderstood or omitted \En“ch kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekˆruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kˆruss“\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en h“i\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulakˆi pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulakˆi\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun s“zei\). Simplex verb (\s“z“\, not the compound \dias“z“\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithˆmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidˆse“s agathˆs eper“tˆma eis theon\). Old word from \eper“ta“\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \eper“tˆma\ or \suneidˆse“s\. {Through the resurrection of Jesus Christ} (\di' anastase“s Iˆsou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.

rwp@1Peter:4:7 @{But the end of all things is at hand} (\pant“n de to telos ˆggiken\). Perfect active indicative of \eggiz“\, to draw near, common late verb (from \eggus\), same form used by the Baptist of the Messiah's arrival (Matthew:3:2|) and by James in strkjv@5:8| (of the second coming). How near Peter does not say, but he urges readiness (1:5f.; strkjv@4:6|) as Jesus did (Mark:14:38|) and Paul (1Thessalonians:5:6|), though it is drawing nearer all the time (Romans:12:11|), but not at once (2Thessalonians:2:2|). {Be ye therefore of sound mind} (\s“phronˆsate oun\). In view of the coming of Christ. First aorist (ingressive) active imperative of \s“phrone“\ (\s“s\, sound, \phrˆn\, mind) as in strkjv@Mark:5:15|. {Be sober unto prayer} (\nˆpsate eis proseuchas\). First aorist (ingressive of \nˆph“\ (see strkjv@1:13|) and plural \proseuchas\, (prayers). Cf. strkjv@Ephesians:6:18|.

rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone“\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\h“s kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikilˆs charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.

rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz“\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to tˆs doxˆs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hˆmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau“\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.

rwp@1Peter:4:16 @{But if as a Christian} (\ei de h“s Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathˆtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Naz“raioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrˆstianoi\ (\i, ei\ and \ˆ\ pronounced alike). {Let him not be ashamed} (\mˆ aischunesth“\). Prohibition with \mˆ\ and present passive imperative of \aischun“\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en t“i onomati tout“i\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."

rwp@1Peter:4:17 @{For the time is come} (\hoti ho kairos\). No predicate, probably \estin\ (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter strkjv@Ezekiel:9|). The construction is unusual with \tou arxasthai\ (genitive articular aorist middle infinitive of \arch“\), not exactly purpose or result, and almost in apposition (epexegetic), but note \tou elthein\ used as subject in strkjv@Luke:17:1|. The persecution on hand (1:7|) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of strkjv@2:5| or a local church. Biggs even takes it to refer to the family. {And if it begin first at us} (\ei de pr“ton aph'hˆm“n\). Condition of first class again, with the verb \archetai\ understood. "From us" (\aph' hˆm“n\) more exactly. {End} (\telos\). Final fate. {Of them that obey not the gospel of God} (\t“n apeithount“n t“i tou theou euaggeli“i\). "Of those disobeying the gospel of God." See the same idea in strkjv@Romans:2:8|. See strkjv@Mark:1:14| for believing in the gospel.

rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koin“nos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell“\ as here is used with the infinitive.

rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain“\, old verb, from \poimˆn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimˆn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope“\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\mˆ anagkast“s\). Negative \mˆ\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousi“s\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mˆde aischrokerd“s\). A compound adverb not found elsewhere, but the old adjective \aischrokerdˆs\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothum“s\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.

rwp@1Peter:5:4 @{When the chief Shepherd shall be manifested} (\phaner“thentos tou archipoimenos\). Genitive absolute with first aorist passive participle of \phanero“\, to manifest, and genitive of \archipoimˆn\, a compound (\archi, poimˆn\) after analogy of \archiereus\, here only in N.T., but in _Testam. of Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._, p. 100). See strkjv@Hebrews:13:20| for \ho poimˆn ho megas\ (the Shepherd the great). {Ye shall receive} (\komieisthe\). Future of \komiz“\ (1:9|, which see). {The crown of glory that fadeth not away} (\ton amarantinon tˆs doxˆs stephanon\). For "crown" (\stephanos\) see strkjv@James:1:12; strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8; strkjv@Revelation:2:10; strkjv@3:10; strkjv@4:4|. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews:2:9|). In all these passages it is the crown of victory as it is here. See strkjv@1:4| for \amarantos\, unfading. \Amarantinos\ is made from that word as the name of a flower \amaranth\ (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth" or "amarantine," "the amarantine (unfading) crown of glory."

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\ˆgapˆmenoi hupo [tou] theou\). Perfect passive participle of \agapa“\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tˆn eklogˆn hum“n\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklogˆ\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklogˆ\ was manifested in the Christian qualities of verse 3| (Moffatt).

rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' hum“n exˆchˆtai\). Perfect passive indicative of \exˆche“\, late compound verb (\ex, ˆchos, ˆch“, ˆchˆ\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti top“i\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\hˆ pistis hum“n hˆ pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelˆluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exˆchˆtai\ above. {Songs:that we need not to speak anything} (\h“ste mˆ chreian echein hˆmƒs lalein ti\). \H“ste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin‚_ for speaking and preaching (in the N.T.).

rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kath“s dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz“\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthˆnai to euaggelion\). First aorist passive infinitive of \pisteu“\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\hout“s laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch h“s anthr“pois areskontes\). Dative case with \aresk“\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz“\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).

rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\ˆthelˆsamen elthein pros humas\). First aorist active indicative of \thel“\. Literally, {we desired to come to you. I Paul} (\eg“ men Paulos\). Clear example of literary plural \ˆthelesamen\ with singular pronoun \eg“\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hˆmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt“\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomˆn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mˆdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain“\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithˆmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell“\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.

rwp@1Thessalonians:3:6 @{Even now} (\arti\). Just now, Timothy having come (\elthontos Timotheou\, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. {Glad tidings of} (\euaggelisamenou\). First aorist middle participle of the verb for evangelizing (gospelizing). {Good remembrance} (\mneian\). Same word used by Paul strkjv@1:2|. {Longing to see us} (\epipothountes hˆmƒs idein\). Old and strong verb, \epi-\, directive, to long after. Mutual longing that pleased Paul ("we also you").

rwp@1Thessalonians:3:9 @{Render again unto God} (\t“i the“i antapodounai\). Second aorist active infinitive of double compound verb \ant-apodid“mi\, to give back (\apo\) in return for (\anti\). Old verb rare in N.T., but again in strkjv@2Thessalonians:1:6|. {For you} (\peri hum“n\). Around (concerning) you, while in verse 2| \huper\ (over is used for "concerning your faith." {For} (\epi\). Basis again as cause or ground for the joy. {Wherewith we joy} (\hˆi chairomen\). Probably cognate accusative \hˆn\ with \chairomen\ attracted to locative \charƒi\ (Matthew:2:10|).

rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \gin“sk“\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri t“n koim“men“n\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimˆmen“n\ of many later MSS. From old \koima“\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kath“s hoi loipoi hoi mˆ echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

rwp@1Thessalonians:5:1 @{But concerning the times and the seasons} (\peri de t“n chron“n kai t“n kair“n\). See both words used also in strkjv@Titus:1:2f|. \Chronos\ is rather an extended period and \kairos\ a definite space of time.

rwp@1Thessalonians:5:2 @{Know perfectly} (\akrib“s oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\h“s kleptˆs en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.

rwp@1Thessalonians:5:10 @{For us} (\peri hˆm“n\). {Around us}. Songs:Westcott and Hort, but \huper\ (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS. {Whether we wake or sleep} (\eite grˆgor“men eite katheud“men\). Alternative condition of third class with present subjunctive, though \eante--eante\ more usual conjunction (Robertson, _Grammar_, P. 1017). Used here of life and death, not as metaphor. {That we should live together with him} (\hina hama sun aut“i zˆs“men\). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (\hama sun\ as in strkjv@5:17|) Jesus.

rwp@1Thessalonians:5:13 @{And to esteem them} (\kai hˆgeisthai\). Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities. We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle.

rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain“\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekzˆtˆseis\). "Seekings out." Late and rare compound from \ekzˆte“\ (itself _Koin‚_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \zˆtˆsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.

rwp@1Timothy:1:7 @{Teachers of the law} (\nomodidaskaloi\). Compound only in N.T. (here, strkjv@Luke:5:17; strkjv@Acts:5:34|) and ecclesiastical writers. {Though they understand} (\noountes\). Concessive participle of \noe“\, old verb (Ephesians:3:4,20|). {Neither what} (\mˆte ha\). Relative \ha\ (which things). {Nor whereof} (\mˆte peri tin“n\). Here the interrogative \tin“n\ used in sense of relative \h“n\. It may be regarded as the use of an indirect question for variety (Parry). {They confidently affirm} (\diabebaiountai\). Present middle indicative of the common _Koin‚_ compound, in N.T. only here and strkjv@Titus:3:8|.

rwp@1Timothy:1:14 @{Abounded exceedingly} (\huperepleonasen\). Aorist active indicative of the late and rare (Songs:5:19| and in Herond.) compound \huperpleonaz“\ (here alone in N.T.), in later ecclesiastical writers. The simplex \pleonaz“\ Paul used in strkjv@Romans:5:20; strkjv@6:1| and the kindred \hupereperisseusen\ used also with \hˆ charis\. Paul is fond of compounds with \huper\. For "faith in Christ Jesus" see strkjv@Galatians:3:26|, for "faith and love in Christ Jesus" as here, see strkjv@2Timothy:1:13|.

rwp@1Timothy:1:17 @This noble doxology is a burst of gratitude for God's grace to Paul. For other doxologies see strkjv@Galatians:1:5; strkjv@Romans:11:36; strkjv@16:27; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:6:16|. White suggests that Paul may have often used this doxology in his prayers. Lock suggests "a Jewish liturgical formula" (a needless suggestion in view of Paul's wealth of doxologies seen above). For God's creative activity (King of the ages) see strkjv@1Corinthians:10:11; strkjv@Ephesians:2:7; strkjv@3:9,11|. {Incorruptible} (\aphthart“i\). As an epithet of God also in strkjv@Romans:1:23|. {Invisible} (\aorat“i\). Epithet of God in strkjv@Colossians:1:15|. {The only God} (\mon“i the“i\). Songs:Romans:16:27; strkjv@John:5:44; strkjv@17:3|. {For ever and ever} (\eis tous ai“nas t“n ai“n“n\). "Unto the ages of ages." Cf. strkjv@Ephesians:3:21| "of the age of the ages."

rwp@1Timothy:1:18 @{I commit} (\paratithemai\). Present middle indicative of old and common verb, to place beside (\para\) as food on table, in the middle to entrust (Luke:12:48|) and used by Jesus as he was dying (Luke:23:46|). Here it is a banking figure and repeated in strkjv@2Timothy:2:2|. {According to the prophecies which went before on thee} (\kata tas proagousas epi se prophˆteias\). Intransitive use of \proag“\, to go before. When Timothy first comes before us (Acts:16:2|) "he was testified to" (\emartureito\) by the brethren. He began his ministry rich in hopes, prayers, predictions. {That by them thou mayest war the good warfare} (\hina strateuˆi en autais tˆn kalˆn strateian\). Cognate accusative (\strateian\, old word from \strateu“\, in N.T. only here and strkjv@2Corinthians:4:4|) with \strateuˆi\ (second person singular middle present subjunctive of \strateu“\, old verb chiefly in Paul in N.T., strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3|). As if in defensive armour.

rwp@1Timothy:1:19 @{Holding faith and a good conscience} (\ech“n pistin kai agathˆn suneidˆsin\). Possibly as a shield (Ephesians:6:16|) or at any rate possessing (Romans:2:20|) faith as trust and a good conscience. A leader expects them of his followers and must show them himself. {Having thrust from them} (\ap“samenoi\). First aorist indirect middle participle of \ap“the“\, to push away from one. Old verb (see strkjv@Romans:11:1f.|). {Made shipwreck} (\enauagˆsan\). First aorist active indicative of \nauage“\, old verb from \nauagos\ (shipwrecked, \naus\, ship, \agnumi\, to break), to break a ship to pieces. In N.T. only here and strkjv@2Corinthians:11:25|. {Concerning the faith} (\peri tˆn pistin\). Rather, "concerning their faith" (the article here used as a possessive pronoun, a common Greek idiom).

rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti top“i\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosi“s\ in strkjv@1Thessalonians:2:10| and \hosiotˆs\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\ch“ris orgˆs kai dialogismou\). See strkjv@Phillipians:2:14|.

rwp@1Timothy:2:9 @{In like manner that women} (\hosaut“s gunaikas\). \Boulomai\ must be repeated from verse 8|, involved in \hosaut“s\ (old adverb, as in strkjv@Romans:8:26|). Parry insists that \proseuchomenas\ (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15| (White). {Adorn themselves} (\kosmein heautas\). Present active infinitive after \boulomai\ understood. Old word from \kosmos\ (arrangement, ornament, order, world). See strkjv@Luke:21:5; strkjv@Titus:2:10|. See strkjv@1Corinthians:11:5ff.| for Paul's discussion of women's dress in public worship. {In modest apparel} (\en katastolˆi kosmi“i\). \Katastolˆ\ is a late word (a letting down, \katastell“\, of demeanour or dress, arrangement of dress). Only here in N.T. \Kosmios\ is old adjective from \kosmos\ and means well-arranged, becoming. W. H. have adverb in margin (\kosmi“s\). {With shamefastness} (\meta aidous\). Old word for shame, reverence, in N.T. only here and strkjv@Hebrews:12:28|. {Sobriety} (\s“phrosunˆs\). Old word, in N.T. only here, verse 15|, and strkjv@Acts:26:15| (Paul also). {Not with braided hair} (\mˆ en plegmasin\). Old word from \plek“\, to plait, to braid, for nets, baskets, here only in N.T. Cf. strkjv@1Peter:3:1| (\emplokˆs\). {And gold} (\en chrusi“i\). Locative case with \en\ repeated. Some MSS. read \chrus“i\. Both used for gold ornaments. {Or pearls} (\ˆ margaritais\). See strkjv@Matthew:7:6| for this word. {Or costly raiment} (\ˆ himatism“i polutelei\). \Himatismos\ a common _Koin‚_ word from \himatiz“\, to clothe. \Polutelˆs\, old word from \polus\ and \telos\ (great price). See strkjv@Mark:14:3|.

rwp@1Timothy:2:14 @{Being beguiled} (\exapatˆtheisa\). First aorist passive participle of \exapate“\, old compound verb, in N.T. only by Paul (2Thessalonians:2:3; strkjv@1Corinthians:3:18; strkjv@2Corinthians:11:3; strkjv@Romans:7:11; strkjv@16:18; strkjv@1Timothy:2:14|). Not certain that \ex-\ here means "completely deceived" in contrast to simplex (\ouk ˆpatˆthˆ\) used of Adam, though possible. {Hath fallen} (\gegonen\). Second perfect indicative active, permanent state. See strkjv@1Corinthians:11:7|.

rwp@1Timothy:3:7 @{From them that are without} (\apo t“n ex“then\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz“\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pˆgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

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

rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithˆmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esˆi diakonos Christou Iˆsou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph“\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois tˆs piste“s\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hˆi parˆkolouthˆkas\). Perfect active indicative of \parakolouthe“\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hˆi\ (which).

rwp@1Timothy:4:12 @{Despise} (\kataphroneit“\). Imperative active third singular of \kataphrone“\, old verb, to think down on, to despise (Romans:2:4|). {Thy youth} (\sou tˆs neotˆtos\). Genitive case of old word (from \neos\) as in strkjv@Mark:10:20|. {Be thou} (\ginou\). Present middle imperative of \ginomai\. "Keep on becoming thou." {An ensample} (\tupos\). Old word from \tupt“\, a type. Pauline use of the word (1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@Phillipians:3:17; strkjv@Titus:2:7|). {To them that believe} (\t“n pist“n\). Objective genitive. {In word} (\en log“i\). In conversation as well as in public speech. {In manner of life} (\en anastrophˆi\). "In bearing" (Galatians:1:13; strkjv@Ephesians:4:22|). {In purity} (\en hagneiƒi\). Old word from \hagneu“\ (\hagnos\). Sinlessness of life. Used of a Nazirite (Numbers:6:2,21|). Only here and strkjv@5:2| in N.T.

rwp@1Timothy:5:1 @{Rebuke not an elder} (\presbuter“i mˆ epiplˆxˆis\). Dative case \presbuter“i\ used in the usual sense of an older man, not a minister (bishop as in strkjv@3:2|) as is shown by "as a father." First aorist (ingressive) active subjunctive with negative \mˆ\ (prohibition against committing the act) of \epiplˆss“\, to strike upon, old verb, but here only in N.T. and in figurative sense with words rather than with fists. Respect for age is what is here commanded, an item appropriate to the present time. {The younger men as brethren} (\ne“terous h“s adelphous\). Comparative adjective \ne“teros\ from \neos\ (young). No article, "younger men." Wise words for the young minister to know how to conduct himself with old men (reverence) and young men (fellowship, but not stooping to folly with them).

rwp@1Timothy:6:3 @{Teacheth a different doctrine} (\heterodidaskalei\). See strkjv@1:3| for this verb, present active indicative here in condition of first class. {Consenteth not} (\mˆ proserchetai\). Also condition of first class with \mˆ\ instead of \ou\. \Proserchomai\ (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews:4:16; strkjv@7:25|, etc.), but in the metaphorical sense of coming to one's ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). {Sound words} (\hugiainousin logois\). See strkjv@1:10| for \hugiain“\. {The words of our Lord Jesus Christ} (\tois tou kuriou hˆm“n Iˆsou Christou\). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like strkjv@5:18; strkjv@Acts:20:35|, at least in the Spirit of Jesus as strkjv@Acts:16:7; strkjv@1Corinthians:11:23|) or objective genitive about Jesus like strkjv@2Timothy:1:8; strkjv@1Corinthians:1:18|. {According to godliness} (\kata eusebeian\). Promoting (designed for) godliness as in strkjv@Titus:1:1|.

rwp@Info_2Corinthians @ We know where Paul was when he wrote the letter for he tells us in strkjv@1Corinthians:16:8|: "But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts:18:21-20:1; strkjv@2Corinthians:2:12f.|). But he is in Ephesus when he writes.

rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

rwp@2Corinthians:1:3 @{Blessed} (\eulogˆtos\). From old verb \euloge“\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patˆr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patˆr t“n oiktirm“n\) and God of all comfort (\kai theos pasˆs paraklˆse“s\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirm“n\, old word from \oikteir“\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklˆse“s\, old word from \parakale“\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale“\ and the substantive \paraklˆsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

rwp@2Corinthians:1:12 @{Glorying} (\kauchˆsis\). Act of glorying, while in verse 14| \kauchˆma\ is the thing boasted of. {The testimony of our conscience} (\to marturion tˆs suneidˆse“s hˆm“n\). In apposition with \kauchˆsis\. {Sincerity of God} (\eilikrineiƒi tou theou\). Like \dikaiosunˆ theou\ (Romans:1:17; strkjv@3:21|), the God-kind of righteousness. Songs:the God-kind (genitive case) of sincerity. Late word from \eilikrinˆs\. See on ¯1Corinthians:5:8|. {Not in fleshly wisdom} (\ouk en sophiƒi sarkikˆi\). See on ¯1Corinthians:1:17; strkjv@2:4,13f|. Paul uses \sarkikos\ five times and it occurs only twice elsewhere in N.T. See on ¯1Corinthians:3:3|. {We behaved ourselves} (\anestraphˆmen\). Second aorist passive indicative of \anastreph“\, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. {More abundantly to you-ward} (\perissoter“s pros humas\). They had more abundant opportunity to observe how scrupulous Paul was (Acts:18:11|).

rwp@2Corinthians:2:12 @{To Troas} (\eis tˆn Tr“iada\). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts:20:1f.|), though he does mention two other visits there (Acts:16:8; strkjv@20:6|). {When a door was opened unto me} (\thuras moi ane“igmenˆs\). Genitive absolute with second perfect passive participle of \anoignumi\. Paul used this very metaphor in strkjv@1Corinthians:16:9|. He will use it again in strkjv@Colossians:4:3|. Here was an open door that he could not enter.

rwp@2Corinthians:3:7 @{Of death} (\tou thanatou\). Subjective genitive, marked by death in its outcome (cf. strkjv@1Corinthians:15:56; strkjv@Galatians:3:10|). The letter kills. {Engraven on stones} (\entetup“menˆ lithois\). Perfect passive participle of \entupo“\, late verb, to imprint a figure (\tupos\). Used by Aristias (67) of the "inlaid" work on the table sent by Ptolemy Philadelphus to Jerusalem. \Lithois\ in locative case. {Came with glory} (\egenˆthˆ en doxˆi\). In glory. As it did, condition of first class, assumed as true. See strkjv@Exodus:34:29,35|. {Look steadfastly} (\atenisai\). Late verb from \atenˆs\ (stretched, intent, \tein“\ and \a\ intensive) as in strkjv@Luke:4:20; strkjv@Acts:3:4|. {Was passing away} (\katargoumenˆn\). Late verb, to render of no effect, and present passive participle here as in strkjv@1Corinthians:2:6|.

rwp@2Corinthians:3:13 @{Put a veil upon his face} (\etithei kalumma epi to pros“pon autou\). Imperfect active of \tithˆmi\, used to put (Exodus:34:33|). {That the children of Israel should not look steadfastly} (\pros to mˆ atenisai tous huious\). Purpose expressed by \pros\ and the articular infinitive with negative \mˆ\ and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face.

rwp@2Corinthians:3:15 @{Whensoever Moses is read} (\hˆnika an anagin“skˆtai M“usˆs\). Indefinite temporal clause with \hˆnika\ an and the present passive subjunctive. {A veil lieth upon their heart} (\epi tˆn kardian aut“n keitai\). Vivid and distressing picture, a fact that caused Paul agony of heart (Romans:9:1-5|). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mark:7:8f.|).

rwp@2Corinthians:3:18 @{We all} (\hˆmeis pantes\). All of us Christians, not merely ministers. {With unveiled face} (\anakekalummen“i pros“p“i\). Instrumental case of manner. Unlike and like Moses. {Reflecting as in a mirror} (\katoptrizomenoi\). Present middle participle of \katoptriz“\, late verb from \katoptron\, mirror (\kata, optron\, a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in strkjv@1Corinthians:13:12|. There is an inscription of third century B.C. with \egkatoptrisasthai eis to hud“r\, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. {Are transformed} (\metamorphoumetha\). Present passive (are being transformed) of \metamorpho“\, late verb and in papyri. See on ¯Matthew:17:2; strkjv@Mark:9:2| where it is translated "transfigured." It is the word used for heathen mythological metamorphoses. {Into the same image} (\tˆn autˆn eikona\). Accusative retained with passive verb \metamorphoumetha\. Into the likeness of God in Christ (1Corinthians:15:48-53; strkjv@Romans:8:17,29; strkjv@Colossians:3:4; strkjv@1John:3:2|). {As from the Lord the Spirit} (\kathaper apo Kuriou pneumatos\). More likely, "as from the Spirit of the Lord."

rwp@2Corinthians:4:2 @{But we have renounced} (\alla apeipametha\). Indirect middle second aorist (timeless aorist) indicative of \apeipon\ (defective verb) with \a\ of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T. {The hidden things of shame} (\ta krupta tˆs aischunˆs\). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter. {In craftiness} (\en panourgiƒi\). Old word from \panourgos\ (\pan, ergon\), a doer of any deed (good or bad), clever, cunning, deceitful. See on ¯Luke:20:23|. {Handling deceitfully} (\dolountes\). Present active participle of \dolo“\, from \dolos\, deceit (from \del“\, to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine. {To every conscience of men} (\pros pƒsan suneidˆsin anthr“p“n\). Not to whim, foible, prejudice. See strkjv@3:1-6| for "commending" (\sunistanontes\).

rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ai“nos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphl“sen\). First aorist active of \tuphlo“\, old verb to blind (\tuphlos\, blind). They refused to believe (\apist“n\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton ph“tismon\). The illumination, the enlightening. Late word from \photiz“\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to mˆ augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \augˆ\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."

rwp@2Corinthians:4:7 @{This treasure} (\ton thˆsauron touton\). On \thˆsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeuˆ\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\hˆ huperbolˆ\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--ˆi\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\mˆ ex hˆm“n\).

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthˆi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu“\) for striking down a tent. {The earthly house of our tabernacle} (\hˆ epigeios hˆm“n oikia tou skˆnous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\skˆnos\, another form of \skˆnˆ\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomˆn ek theou\). This \oikodomˆ\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \skˆnos\. {Not made with hands} (\acheiropoiˆton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiˆton\ and the newly made vernacular \acheiropoiˆton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@2Corinthians:5:2 @{To be clothed upon with our habitation which is from heaven} (\to oikˆtˆrion hˆm“n to ex ouranou ependusasthai\). First aorist middle infinitive of late verb \ependu“\, double compound (\ep, en\) to put upon oneself. Cf. \ependutˆs\ for a fisherman's linen blouse or upper garment (John:21:7|). \Oikˆtˆrion\ is old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place).

rwp@2Corinthians:5:8 @{We are of good courage} (\tharroumen\). Good word for cheer and same root as \tharse“\ (Matthew:9:2,22|). Cheer up. {Are willing rather} (\eudokoumen\). Rather, "We are well-pleased, we prefer" if left to ourselves. Cf. strkjv@Phillipians:1:21f|. Same \eudoke“\ used in strkjv@Luke:3:22|. {To be at home with the Lord} (\endˆmˆsai pros ton Kurion\). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul.

rwp@2Corinthians:5:13 @{Whether we are beside ourselves} (\eite exestˆmen\). Second aorist active indicative of \existˆmi\, old verb, here to stand out of oneself (intransitive) from \ekstasis\, ecstasy, comes as in strkjv@Mark:5:42|. It is literary plural, for Paul is referring only to himself. See on ¯1:6| for \eite--eite\. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts:26:24|). He spoke with tongues (1Corinthians:14:18|) and had visions (2Corinthians:12:1-6|) which probably the Judaizers used against him. A like charge was made against Jesus (Mark:3:21|). People often accuse those whom they dislike with being a bit off.

rwp@2Corinthians:5:14 @{The love of Christ} (\hˆ agapˆ tou Christou\). Subjective genitive, Christ's love for Paul as shown by verse 15|. {Constraineth us} (\sunechei hˆmas\). Old and common verb, to hold together, to press the ears together (Acts:7:57|), to press on every side (Luke:8:45|), to hold fast (Luke:22:63|), to hold oneself to (Acts:18:5|), to be pressed (passive, strkjv@Luke:12:50; strkjv@Phillipians:1:23|). Songs:here Paul's conception of Christ's love for him holds him together to his task whatever men think or say. {Judging this} (\krinantas touto\). Having reached this conclusion, ever since his conversion (Galatians:1:17f.|). {One died for all} (\heis huper pant“n apethanen\). This is the central tenet in Paul's theology and Christology. \Huper\ (over) here is used in the sense of substitution as in strkjv@John:11:50; strkjv@Galatians:3:13|, death in behalf so that the rest will not have to die. This use of \huper\ is common in the papyri (Robertson, _Grammar_, p. 631). In fact, \huper\ in this sense is more usual in Greek than \anti, pro\ or any other preposition. {Therefore all died} (\ara hoi pantes apethanon\). Logical conclusion (\ara\, corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, our hope today.

rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusˆi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\h“s tou theou parakalountos di' hˆm“n\). Genitive absolute with \h“s\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagˆte t“i the“i\). Second aorist passive imperative of \katallass“\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

rwp@2Corinthians:6:8 @{By glory and dishonour} (\dia doxˆs kai atimias\). Here \dia\ is no longer instrument, but state or condition. \Doxa\ here is glory. See strkjv@Romans:9:21; strkjv@2Timothy:2:20| for contrast between honour and dishonour (\timˆ, atimia\). {By evil report and good report} (\dia dusphˆmias kai euphˆmias\). Play on the words with prefixes \dus-\ and \eu-\ and \phˆmˆ\. \Dusphˆmia\ is a late word, only here in N.T. \Euphˆmia\, old and common word, only here in N.T. {As deceivers and yet true} (\h“s planoi kai alˆtheis\). Paul takes up \h“s\ now in place of \dia\ which succeeded \en\. Note use of \kai\ in sense of "and yet" (adversative). \Planos\ is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. \plana“\, to lead astray, used of Christ, strkjv@John:7:12|). In N.T. only here; strkjv@Matthew:27:63| (of Christ by Pharisees); strkjv@2John:1:7|. "In the Clementines St. Paul is expressly described by his adversaries as \planos\ and as disseminating deceit (\planˆn\)" (Bernard). Such slander from one's enemies is praise.

rwp@2Corinthians:6:12 @{Ye are not straitened in us} (\ou stenoch“reisthe en hˆmin\). The same figure as in verse 11|. See on ¯4:8| for \stenoch“re“\. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (\splagchna\ for affection as in strkjv@James:5:11; strkjv@1Peter:3:8|).

rwp@2Corinthians:7:1 @{These promises} (\tautas tas epaggelias\). Songs:many and so precious (2Peter:2:4| \epaggelmata\; strkjv@Hebrews:11:39f.|). {Let us cleanse ourselves} (\katharis“men heautous\). Old Greek used \kathair“\ (in N.T. only in strkjv@John:15:2|, to prune). In _Koin‚_ \kathariz“\ occurs in inscriptions for ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in this volitive aorist subjunctive. {From all defilement} (\apo pantos molusmou\). Ablative alone would have done, but with \apo\ it is plainer as in strkjv@Hebrews:9:14|. \Molusmos\ is a late word from \molun“\, to stain (see on ¯1Corinthians:8:7|), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. {Perfecting holiness} (\epitelountes hagiosunˆn\). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of \epitele“\) holiness, not a sudden attainment of complete holiness, but a continuous process (1Thessalonians:3:13; strkjv@Romans:1:4; strkjv@1:6|).

rwp@2Corinthians:7:5 @{When we had come} (\elthont“n hˆm“n\). Genitive absolute with second aorist active participle of \erchomai\. Paul now returns to the incident mentioned in strkjv@2:12| before the long digression on the glory of the ministry. {Had no relief} (\oudemian eschˆken anesin\). Perfect active indicative precisely as in strkjv@2:13| which see, "has had no relief" (dramatic perfect). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib“\ as in strkjv@4:8|, but with anacoluthon, for the nominative case agrees not with the genitive \hˆm“n\ nor with the accusative \hˆmas\ in verse 6|. It is used as if a principal verb as in strkjv@9:11; strkjv@11:6; strkjv@Romans:12:16| (Moulton, _Prolegomena_, p. 182; Robertson, _Grammar_, pp. 1132-35). {Without were fightings} (\ex“then machai\). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. strkjv@1Corinthians:15:32|). {Within were fears} (\es“then phoboi\). Same construction. "Mental perturbations" (Augustine) as in strkjv@11:28|.

rwp@2Corinthians:8:18 @{We have sent with him} (\sunepempsamen met' autou\). Epistolary aorist. {The brother} (\ton adelphon\). This may be, probably is, Luke who may also be the brother of Titus (see also strkjv@12:18|) according to a common Greek idiom where the article is used as "his." But this idiom is not necessary. As a matter of fact, we do not know who this brother is. {Is spread through all the churches} (\dia pas“n t“n ekklˆsi“n\). No verb in the Greek (ellipsis).

rwp@2Corinthians:9:5 @{I thought} (\hegˆsamˆn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelth“sin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartis“si\). Late and rare double compound verb \prokatartiz“\ (in Hippocrates). Only here in N.T. See \katartiz“\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tˆn proepˆggelmenˆn eulogian hum“n\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautˆn hetoimˆn einai\). Here the infinitive alone (\einai\) is used to express purpose without \h“ste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautˆn\). The feminine form \hetoimˆn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai mˆ h“s pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

rwp@2Corinthians:9:13 @{Seeing that they glorify God} (\doxazontes ton theon\). Anacoluthon again. The nominative participle used independently like \ploutizomenoi\ in verse 11|. {Obedience} (\hupotagˆi\). Late and rare word from \hupotass“\, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (\tˆs homologias hum“n\). Old word from \homologe“\ (\homologos, homou, leg“\), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (\haplotˆti tˆs koin“nias\). This is the point that matters just now. Paul drives it home. On this use of \koin“nia\ see on ¯8:4|.

rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg“ Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prautˆtos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prautˆs\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieikˆs\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\ap“n tharr“\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.

rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla tˆs strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata t“i the“i\). This dative of personal interest (ethical dative) can be like \asteios t“i the“i\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochur“mat“n\). \Kathairesis\ is old word from \kathaire“\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochur“ma\ is old word, common in the Apocrypha, from \ochuro“\, to fortify, and that from \ochuros\ (from \ech“\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.

rwp@2Corinthians:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina hum“n\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.

rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthˆn\). First aorist passive of \chala“\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sarganˆi\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina mˆ apolesˆte\). Negative purpose with \hina mˆ\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apoles“men\ (we). Likewise \apolabˆte\ (that ye receive), not \apolab“men\ (we). {Which we have wrought} (\ha ˆrgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban“\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plˆrˆ\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautˆn tˆn didachˆn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\mˆ lambanete auton\). Present active imperative with \mˆ\. For \lamban“\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein aut“i mˆ legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \mˆ\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.

rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Sim“n Petros\). Aleph A K L P have \Syme“n\ as in strkjv@Acts:15:14|, while B has \Sim“n\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan“\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \timˆ\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \timˆ\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \timˆ\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hˆmin\). Associative-instrumental case after \isotimon\. Equal to \tˆi hˆm“n\ (the faith of us). {In the righteousness} (\en dikaiosunˆi\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosunˆ\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hˆm“n kai s“tˆros Iˆsou Christou\). Songs:the one article (\tou\) with \theou\ and \s“tˆros\ requires precisely as with \tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patˆr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).

rwp@2Peter:1:2 @{Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epign“sei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gn“sis\ in strkjv@1:5,6; strkjv@3:18|), but \epign“sin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gn“sis\. {Of God and of Jesus our Lord} (\tou theou kai Iˆsou tou kuriou hˆm“n\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Iˆsou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hˆm“n\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gn“sis\ and \epign“sis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.

rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\h“s hˆmin tˆs theias duname“s autou ded“rˆmenˆs\). Genitive absolute with the causal particle \h“s\ and the perfect middle participle of \d“re“\, old verb, to bestow (\d“rea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\tˆs theias duname“s\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \tˆs theias duname“s\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros z“ˆn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebˆs, euseb“s, eusebe“\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale“\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxˆs kai aretˆs\). Songs:B K L, but Aleph A C P read \idiƒi doxˆi kai aretˆi\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aretˆ\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.

rwp@2Peter:1:4 @{Whereby} (\di' h“n\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hˆmin\ (unto us, meaning "through whom"). {He hath granted} (\ded“rˆtai\). Perfect middle indicative of \d“re“\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell“\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \timˆ\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina genˆsthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia tout“n\). The promises. {Partakers} (\koin“noi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuse“s\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennˆmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug“\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthorƒs\, old word from \phtheir“\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumiƒi\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

rwp@2Peter:1:9 @{He that lacketh these things} (\h“i mˆ parestin tauta\). "To whom (dative case of possession) these things are not (\mˆ\ because a general or indefinite relative clause)." {Seeing only what is near} (\mu“paz“n\). Present active participle of \mu“paz“\, a rare verb from \mu“ps\ (in Aristotle for a near-sighted man) and that from \mue“ tous “pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mu“paz“\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mu“pasousˆi kai apostrephomenˆi\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lˆthˆn lab“n\). "Having received forgetfulness." Second aorist active participle of \lamban“\ and accusative \lˆthˆn\, old word, from \lˆthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnˆsin lab“n\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mellˆs“ aei\). Future active of \mell“\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnˆskein\). Present active infinitive of \hupomimnˆsk“\, old causative compound (\hupo, mimnˆsk“\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri tout“n\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estˆrigmenous\). Perfect passive concessive participle of \stˆriz“\ (1Peter:5:10|). The very verb (\stˆrison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en tˆi parousˆi alˆtheiƒi\). "In the present truth" (the truth present to you), \parousˆi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \par“n\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthˆsantes\). First aorist active participle of \exakolouthe“\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz“\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egn“risamen humin\). First aorist active indicative of \gn“riz“\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tˆn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genˆthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt“\ like \epopteu“\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autoptˆs\ in strkjv@Luke:1:2|. {Of his majesty} (\tˆs ekeinou megaleiotˆtos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

rwp@2Peter:1:17 @{For he received} (\lab“n gar\). Second aorist active participle nominative singular of \lamban“\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebai“sen\. {When there came such a voice to him} (\ph“nˆs enechtheisˆs aut“i toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher“\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Ph“nˆ\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo tˆs megaloprepous doxˆs\). "By the majestic glory." \Megaloprepˆs\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephelˆ ph“teinˆ\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en h“i\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthˆsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Aut“n\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphˆme“\ used as here with \di' humas\, because of you). {The way of truth} (\hˆ hodos tˆs alˆtheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\hum“n ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggel“n hamartˆsant“n\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan“\, "having sinned." {Cast them down to hell} (\tartar“sas\). First aorist active participle of \tartaro“\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\pared“ken\). First aorist active indicative of \paradid“mi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin tˆroumenous\). Present (linear action) passive participle of \tˆre“\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous tˆrein\ as in verse 9|. Note \krisis\ (act of judgment).

rwp@2Peter:2:10 @{Chiefly} (\malista\). Especially. He turns now to the libertine heretics (verses 2,7|). {After the flesh} (\opis“ sarkos\). Hebraistic use of \opis“\ as with \hamarti“n\ (sins) in strkjv@Isaiah:65:2|. Cf. strkjv@Matthew:4:19; strkjv@1Timothy:5:15|. {Of defilement} (\miasmou\). Old word (from \miain“\ strkjv@Titus:1:15|), here only in N.T. {Despise dominion} (\kuriotˆtos kataphronountas\). \Kuriotˆs\ is late word for lordship (perhaps God or Christ) (from \Kurios\), in strkjv@Colossians:1:16; strkjv@Ephesians:1:21; strkjv@Jude:1:8|. Genitive case after \kataphrountas\ (thinking down on, strkjv@Matthew:6:24|). {Daring} (\tolmˆtai\). Old substantive (from \tolma“\, to dare), daring men, here only in N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and \hˆdomai\), self-pleasing, arrogant, in N.T. only here and strkjv@Titus:1:7|. {They tremble not to rail at dignities} (\doxas ou tremousin blasphˆmountes\). "They tremble not blaspheming dignities." \Trem“\ is old verb (Mark:5:33|), used only in present as here and imperfect. Here with the complementary participle \blasphˆmountes\ rather than the infinitive \blasphˆmein\. See strkjv@Jude:1:8|. Perhaps these dignities (\doxas\) are angels (\evil\).

rwp@2Peter:2:21 @{It were better} (\kreitton ˆn\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\mˆ epegn“kenai\). Perfect active infinitive of \epigin“sk“\ (cf. \epign“sei\, verse 20|) to know fully. {The way of righteousness} (\tˆn hodon tˆs dikaiosunˆs\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epigin“sk“\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph“\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph“\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \hˆ entolˆ\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheisˆs\). First aorist passive participle feminine ablative singular of \paradid“mi\.

rwp@2Peter:2:22 @{It has happened} (\sumbebˆken\). Perfect active indicative of \sumbain“\, for which see strkjv@1Peter:4:12|. {According to the true proverb} (\to tˆs alˆthous paroimias\). "The word (\to\ used absolutely, the matter of, as in strkjv@Matthew:21:21; strkjv@James:4:14|) of the true proverb" (\paroimia\ a wayside saying, for which see strkjv@John:10:6; strkjv@16:25,29|). The first proverb here given comes from strkjv@Proverbs:26:11|. \Exerama\ is a late and rare word (here only in N.T., in Diosc. and Eustath.) from \exera“\, to vomit. {The sow that had washed} (\h–s lousamenˆ\). \H–s\, old word for hog, here only in N.T. Participle first aorist direct middle of \lou“\ shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it. {To wallowing} (\eis kulismon\). "To rolling." Late and rare word (from \kuli“\, strkjv@Mark:9:20|), here only in N.T. {In the mire} (\borborou\). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (_Story of Ahikar_, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

rwp@2Peter:3:1 @{Beloved} (\agapˆtoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautˆn ˆdˆ deuteran humin graph“ epistolˆn\). Literally, "This already a second epistle I am writing to you." For \ˆdˆ\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistolˆn\ in apposition with \tautˆn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir“\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrinˆ\). Old adjective of doubtful etymology (supposed to be \heilˆ\, sunlight, and \krin“\, to judge by it). Plato used it of ethical purity (\psuchˆ eilikrinˆs\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnˆsei\). As in strkjv@1:13|.

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan“\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel“\, to wish) has almost an adverbial sense here. {Compacted} (\sunest“sa\). See Paul's \sunestˆken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistˆmi\, feminine singular agreeing with \gˆ\ (nearest to it) rather than with \ouranoi\ (subject of \ˆsan\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\t“i tou theou log“i\). Instrumental case \log“i\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rˆmati theou\).

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

rwp@2Peter:3:16 @{As also in all his epistles} (\h“s 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} (\lal“n en autais peri tout“n\). 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} (\dusnoˆta\). 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} (\astˆriktoi\). 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@2Thessalonians:1:4 @{Songs:that} (\h“ste\). Another example of \h“ste\ and the infinitive (\enkauchƒsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hˆmas\). Accusative of general reference with the infinitive, but not merely \hˆmƒs\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois di“gmois hum“n\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \di“gmos\, old word from \di“k“\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \h“n\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

rwp@2Thessalonians:1:9 @{Who} (\hoitines\). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Corinthians:3:17; strkjv@Romans:1:25; strkjv@Galatians:4:26; strkjv@Phillipians:4:3|). {Shall suffer punishment} (\dikˆn tisousin\). Future active of old verb \tin“\, to pay penalty (\dikˆn\, right, justice), here only in N.T., but \apotin“\ once also to repay strkjv@Philemon:1:19|. In the papyri \dikˆ\ is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty. {Eternal destruction} (\olethron ai“nion\). Accusative case in apposition with \dikˆn\ (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. strkjv@10:15 \ton ai“nion tou turannou olethron\ the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. strkjv@1Thessalonians:5:3|) does not mean here annihilation, but, as Paul proceeds to show, separation {from the face of the Lord} (\apo pros“pou tou kuriou\) and from the {glory of his might} (\kai apo tˆs doxˆs tˆs ischuos autou\), an eternity of woe such as befell Antiochus Epiphanes. \Ai“nios\ in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long {the coming age} in contrast with {this age}, as {eternal} as the New Testament knows how to make it. See on ¯Matthew:25:46| for use of \ai“nios\ both with \z“ˆn\, life, and \kolasin\, punishment.

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper tˆs parousias tou Kuriou (hˆm“n) Iˆsou Christou\). For \er“t“men\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hˆm“n episunag“gˆs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

rwp@2Thessalonians:2:5 @{When I was yet with you} (\eti “n pros humas\). The present participle takes the time of the verb \elegon\ (imperfect active), {I used to tell you these things}. Songs:Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts:17:7|). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul's abrupt question here "with an unfinished sentence behind him" (verses 3f.|), even "with a trace of impatience."

rwp@2Thessalonians:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustˆrion ˆdˆ energeitai tˆs anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \tˆs anomias\ (lawlessness) describes \to mustˆrion\ (note emphatic position of both). This mystery (\mustˆrion\ secret, from \mustˆs\, an initiate, \mue“\, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Matthew:13:11|), of God (1Corinthians:2:1|) and God's will (Ephesians:1:9|), of Christ (Ephesians:3:4|), of the gospel (Ephesians:6:9|), of faith (1Timothy:3:9|), of godliness (1Timothy:3:16|), of the seven stars (Revelation:1:20|), of the woman (Revelation:17:7|). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. {Until he be taken out of the way} (\he“s ek mesou genˆtai\). Usual construction with \he“s\ for the future (aorist middle subjunctive, \genˆtai\). Note absence of \an\ as often in N.T. and the \Koin‚\. Paul uses \he“s\ only here and strkjv@1Corinthians:4:5|. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

rwp@2Thessalonians:3:4 @{And we have confidence} (\pepoithomen\). Second perfect indicative of \peith“\, to persuade, intransitive in this tense, we are in a state of trust. {In the Lord touching you} (\en kuri“i eph' humas\). Note the two prepositions, \en\ in the sphere of the Lord (1Thessalonians:4:1|) as the _ground_ of Paul's confident trust, \eph'\ (\epi\) with the accusative (towards you) where the dative could have been used (cf. strkjv@2Corinthians:2:3|). {Ye both do and will do} (\[kai] poieite kai poiˆsete\). Compliment and also appeal, present and future tenses of \poie“\. {The things which we command} (\ha paraggellomen\). Note of apostolic authority here, not advice or urging, but command.

rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei t“i log“i hˆm“n dia tˆs epistolˆs\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton sˆmeiousthe\). Late verb \sˆmeio“\, from \sˆmeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\mˆ sunanamignusthai aut“i\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin‚_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Aut“i\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapˆi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep“\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.

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} (\h“i pepisteuka\). Dative case of the relative (\h“i\) 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 \parathˆkˆn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tˆn parathˆkˆn 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 \parakatathˆkˆ\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinˆn tˆn hˆmeran\). 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:1:13 @{The pattern of sound words} (\hupotup“sin hugiainont“n log“n\). See strkjv@1Timothy:1:16| for \hupotup“sin\ and strkjv@1Timothy:1:10| for \hugiain“\. {Which} (\h“n\). Genitive plural with \ˆkousas\ (didst hear) or attracted to case of \log“n\ (\akou“\ is used either with the accusative or the genitive).

rwp@2Timothy:2:3 @{Suffer hardship with me} (\sunkakopathˆson\). See strkjv@1:8| for this verb. The old preacher challenges the young one to share hardship with him for Christ. {As a good soldier} (\hos kalos strati“tˆs\). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3f.; strkjv@1Timothy:1:18|. In strkjv@Phillipians:2:25| he called Epaphroditus "my fellow-soldier" (\sunstrati“tˆn mou\) as he did Archippus in strkjv@Philemon:1:2|.

rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzˆsomen\, {we shall live with}, from \sunza“\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu“\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnˆsometha\, we shall deny, \arnˆsetai\, he will deny, \arnˆsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.

rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz“\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon t“i the“i\). Dative case \the“i\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatˆn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun“\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome“\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn“\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn“\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

rwp@2Timothy:2:25 @{Correcting} (\paideuonta\). See strkjv@Titus:2:12|. "Schooling" (Parry). {Oppose themselves} (\antidiatithemenous\). Present middle (direct) participle of \antidiatithˆmi\, late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. {If peradventure God may give} (\mˆ pote d“iˆ ho theos\). Here Westcott and Hort read the late form of the second aorist active optative of \did“mi\ for the usual \doiˆ\ as they do in strkjv@1:18|. But there it is a wish for the future and so regular, while here the optative with \mˆ pote\ in a sort of indirect question is used with a primary tense \dei\ (present) and parallel with an undoubted subjunctive \ananˆps“sin\, while in strkjv@Luke:3:15| \mˆ pote eie\ is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, _Grammar_, p. 989) so that we cannot go as far as Moulton does and say that we "must" read the subjunctive \d“ˆi\ here (_Prolegomena_, pp. 55, 193). {Repentance} (\metanoian\). "Change of mind" (2Corinthians:7:10; strkjv@Romans:2:4|). {Unto the knowledge of the truth} (\eis epign“sin alˆtheias\). Paul's word "full knowledge" (Co strkjv@1:9|).

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

rwp@2Timothy:3:8 @{Like as} (\hon tropon\). "In which manner." Adverbial accusative and incorporation of the antecedent \tropon\ into the relative clause. {Jannes and Jambres} (\Iannˆs kai Iambrˆs\). Traditional names of the magicians who withstood Moses (_Targum of Jonathan_ on strkjv@Exodus:7:11|). {Withstood} (\antestˆsan\). Second aorist active (intransitive) of \anthistˆmi\, to stand against, "they stood against" (with dative \M“usei\). Same word used of Elymas in strkjv@Acts:13:8| and repeated here \anthistantai\ (present middle indicative). Paul here pictures the seducers of the \gunaikaria\ above. {Corrupted in mind} (\katephtharmenoi ton noun\). Perfect passive participle of \kataphtheir“\, old compound, in N.T. only here in critical text. See strkjv@2Corinthians:11:3; strkjv@1Timothy:6:5| for \diaphtheir“\. The accusative \noun\ is retained in the passive. {Reprobate} (\adokimoi\). See strkjv@1Corinthians:9:27; strkjv@Titus:1:16|. They had renounced their trust (\pistin\) in Christ.

rwp@2Timothy:3:11 @{What things befell me} (\hoia moi egeneto\). Qualitative relative (\hoia\) referring to actual experiences of Paul (\egeneto\, second aorist middle indicative of \ginomai\) more fully described in strkjv@2Corinthians:11:30-33|. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts:13:14,45,50|), in Iconium (Acts:14:1-5|), in Lystra (Acts:14:6-19|). See also strkjv@Galatians:2:11|. {What persecutions I endured} (\hoious di“gmous hupˆnegka\). Qualitative relative again with \di“gmous\. The verb is first aorist active indicative of \hupopher“\, old verb, to bear under as in strkjv@1Corinthians:10:13|. {Delivered me} (\me erusato\). First aorist middle of \ruomai\, old verb, with \ek\ here as in strkjv@1Thessalonians:1:10|. Used again of the Lord Jesus in strkjv@4:18|.

rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebˆla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz“\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\tˆs en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

rwp@2Timothy:4:2 @{Preach the word} (\kˆruxon ton logon\). First aorist active imperative of \kˆruss“\. For "the word" used absolutely, see strkjv@1Thessalonians:1:6; strkjv@Galatians:6:6|. {Be instant in season, out of season} (\epistˆthi eukair“s akair“s\). Second aorist (ingressive) active imperative of \ephistˆmi\ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has "_insta_." The two adverbs are like a proverb or a play (pun) on the word \kairos\. There are all sorts of seasons (\kairoi\), some difficult (\chalepoi\, strkjv@3:1|), some easy (\eukairˆi\, strkjv@1Corinthians:16:12|). {Reprove} (\elegxon\). First aorist active imperative of \elegch“\. "Bring to proof." strkjv@Ephesians:5:11|. {Rebuke} (\epitimˆson\). First aorist active imperative of \epitima“\, to give honour (or blame) to, to chide. Common in the Gospels (Luke:17:3|). {Exhort} (\parakaleson\). First aorist active imperative of \parakale“\, common Pauline word.

rwp@2Timothy:4:6 @{I am already being offered} (\ˆdˆ spendomai\). Present (progressive) passive indicative of \spend“\, old verb, to pour out a libation or drink offering. In N.T. only here and strkjv@Phillipians:2:17|. "What was then a possibility is now a certainty" (Parry). The sacrifice of Paul's life-blood has begun. {Of my departure} (\tˆs analuse“s mou\). Our very word "analysis." Old word from \analu“\, to loosen up or back, to unloose. Only here in N.T., though \analusai\ for death is used by Paul in strkjv@Phillipians:1:23| which see for the metaphor. {Is come} (\ephestˆken\). Perfect active indicative of \ephistˆmi\ (intransitive use). See strkjv@1Thessalonians:5:3; strkjv@Luke:21:34|. The hour has struck. The time has come.

rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon ag“na ˆg“nismai\). Perfect middle indicative of \ag“nizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \ag“na\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele“\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|). Then the "course" was ahead of him. Now it is behind him. {I have kept the faith} (\tˆn pistin tetˆrˆka\). Perfect active indicative again of \tˆre“\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tˆn pistin etˆrˆsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."

rwp@2Timothy:4:13 @{The cloke} (\tˆn phelonˆn\). More common form \pheilonˆ\. By metathesis for \phainolˆ\, Latin _paenula_, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, _Vocabulary_). Milligan (N.T. _Documents_, p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so. {With Carpus} (\para Karp“i\). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. {The books} (\ta biblia\). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. {Especially the parchments} (\malista tas membranas\). Latin _membrana_. The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke:1:1-4|). We recall that in strkjv@Acts:26:24| Festus referred to Paul's learning (\ta grammata\). He would not waste his time in prison.

rwp@2Timothy:4:14 @{Alexander the coppersmith} (\Alexandros ho chalkeus\). Old word, only here in N.T., for metal-worker (copper, iron, gold, etc.). Possibly the one in strkjv@1:20|, but not the one in strkjv@Acts:19:33f.| unless he afterwards became a Christian. {Did me much evil} (\moi kaka enedeixato\). Evidently he had some personal dislike towards Paul and possibly also he was a Gnostic. {Will render} (\apod“sei\). Future active of the same verb used in verse 8|, but with a very different atmosphere.

rwp@2Timothy:4:16 @{At my first defence} (\en tˆi pr“tˆi apologiƒi\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\mˆ autois logistheiˆ\). First aorist passive optative in future wish with negative \mˆ\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).

rwp@Info_3John THIRD JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION Certainly III John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Corinthians:1:14|), Gaius of Macedonia (Acts:19:29|), Gaius of Derbe (Acts:20:4|), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the _Apostolical Constitutions_ does identify him with Gaius of Derbe. It is possible that in strkjv@3John:1:9| there is an allusion to II John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in III John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in strkjv@Revelation:2:13| as the place "where Satan's throne is." strkjv@3John:1:1 @{The beloved} (\t“i agapˆt“i\). Four times in this short letter this verbal adjective is used of Gaius (here, 2,5,11|). See strkjv@2John:1:1| for the same phrase here, "whom I love in truth."

rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pant“n\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo“\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kath“s euodoutai sou hˆ psuchˆ\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo“\) of his soul (\psuchˆ\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).

rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban“\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina gin“metha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\tˆi alˆtheiƒi\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge“\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \tˆs charƒs\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti tˆi ekklˆsiƒi\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph“\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philopr“teu“n aut“n\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philopr“tos\, fond of being first (Plutarch), and made like \philopone“\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hˆmƒs\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

rwp@3John:1:13 @{I had} (\eichon\). Imperfect active of \ech“\, when I began to write (\grapsai\, ingressive aorist active infinitive of \graph“\). {I am unwilling to write} (\ou thel“ graphein\). "I do not wish to go on writing them. {With ink and pen} (\dia melanos kai kalamou\), "by means of (\dia\) black (ink) and reed (used as pen)." See strkjv@2John:1:12| for \melanos\ and strkjv@Matthew:11:7| for \kalamos\, used for papyrus and parchment, as \grapheion\ (a sharp stilus) for wax tablets.

rwp@Info_Acts @ THE UNITY OF THE ACTS There are some scholars who are willing to admit the Lukan authorship of the "we" sections when the author uses "we" and "us" as in chapter strkjv@16:10-40; strkjv@20:6-28:31|. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said "we" and "us" in the "we" sections wrote "I" in strkjv@1:1| and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

rwp@Info_Acts @ THE DATE There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy _post eventum_. The other reason is the alleged use of the _Antiquities_ of Josephus by Luke. Josephus finished this work A.D. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Acts:5:36f|. and Josephus, _Ant_. XX. v, 1, 2) that Von Dobschutz (_Dictionary of the Apostolic Church_, art. Josephus) argues that the two accounts are entirely independent of each other. Songs:Luke (Luke:13:1f.|) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in strkjv@Acts:12:20-23| and _Ant_. XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul's release, that is by A.D. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of \pr“ton\ (first) in strkjv@Acts:1:1| is a common _Koin‚_ idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark's Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

rwp@Info_Acts @ THE PURPOSE OF THE ACTS It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul's career mainly after chapter 8. Stephen and Barnabas come in also. Still (_St. Paul on Trial_, 1923) argues that Luke meant the book as an apology to be used in Paul's trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul's series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

rwp@Acts:1:2 @{Until the day in which} (\achri hˆs hˆmeras\). Incorporation of the antecedent into the relative clause and the change of case \hˆi\ (locative) to \hˆs\ (genitive). {Was received up} (\anelˆmpthˆ\). First aorist passive indicative of \analamban“\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analˆmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell“\ (from \en\ and \tell“\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestˆsen heauton z“nta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristˆmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch“\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmˆriois\). Literally, "in many proofs." \Tekmˆrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin‚_ (papyri, etc.). The verb \tekmair“\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmˆrion\ (proof) and \sˆmeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan“\, late _Koin‚_ verb from root \opt“\ seen in \opsomai, “phthˆn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hˆmer“n tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri tˆs basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthˆsesthe hagi“i\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairˆi\, like \machairˆi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \t“i ploiari“i\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptiz“n\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthˆsesthe\ (future passive indicative) between \pneumati\ and \hagi“i\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hˆmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:1:26 @{He was numbered} (\sunkatepsˆphisthˆ\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsˆphiz“\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsˆphiz“\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psˆphiz“\ with \dapanˆn\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psˆphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme“\ in verse 17|.

rwp@Acts:2:33 @{By the right hand of God} (\tˆi dexiƒi tou theou\). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. strkjv@Romans:8:24| furnishes another illustration of like ambiguity (\tˆi elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hups“theis\). First aorist passive participle of \hupso“\, to lift up. Here both the literal and tropical sense occurs. Cf. strkjv@John:12:32|. {The promise of the Holy Spirit} (\tˆn epaggelian tou pneumatos tou hagiou\). The promise mentioned in strkjv@1:4| and now come true, consisting in the Holy Spirit "from the Father" (\para tou patros\), sent by the Father and by the Son (John:15:26; strkjv@16:7|). See also strkjv@Galatians:3:14|. {He hath poured forth} (\execheen\). Aorist active indicative of \ekche“\ the verb used by Joel and quoted by Peter already in verses 17,18|. Jesus has fulfilled his promise. {This which ye see and hear} (\touto ho humeis kai blepete kai akouete\). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.

rwp@Acts:2:37 @{They were pricked in their heart} (\katenugˆsan tˆn kardian\). Second aorist indicative of \katanuss“\, a rare verb (LXX) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive \katanuxis\ occurs in strkjv@Romans:11:8|. Here only in the N.T. It is followed here by the accusative of the part affected, the heart. {What shall we do?} (\Ti poiˆs“men\). Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter's words, compunction (\compungo\). Codex Bezae adds: "Show us."

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

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

rwp@Acts:2:42 @{They continued steadfastly} (\ˆsan proskarturountes\). Periphrastic active imperfect of \proskarture“\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koin“niƒi\). Old word from \koin“nos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koin“nia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\tˆi klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla“\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla“\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \tˆi klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Acts:2:47 @{Having favor} (\echontes charin\). Cf. strkjv@Luke:2:52| of the Boy Jesus. {Added} (\prosetithei\). Imperfect active, kept on adding. If the Lord only always "added" those who join our churches. Note verse 41| where same verb is used of the 3,000. {To them} (\epi to auto\). Literally, "together." Why not leave it so? "To the church" (\tˆi ekklˆsiƒi\) is not genuine. Codex Bezae has "in the church." {Those that were being saved} (\tous s“zomenous\). Present passive participle. Probably for repetition like the imperfect \prosetithei\. Better translate it "those saved from time to time." It was a continuous revival, day by day. \S“z“\ like \s“tˆria\ is used for "save" in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

rwp@Acts:3:12 @{Answered} (\apekrinato\). First aorist middle indicative. The people looked their amazement and Peter answered that. {Ye men of Israel} (\Andres Israˆleitai\). Covenant name and so conciliatory, the stock of Israel (Phillipians:3:5|). {At this man} (\epi tout“i\). Probably so, though it could be "at this thing." {Fasten you your eyes} (\atenizete\). The very verb used about Peter in verse 4|. {On us} (\hˆmin\). Dative case, emphatic proleptical position before \ti atenizete\. {On us why do ye fasten your eyes? As though} (\h“s\). \H“s\ with the participle gives the alleged reason, not always the true one. {Power} (\dunamei\). Instrumental case, _causa effectiva_. {Godliness} (\eusebeiƒi\). _Causa meritoria_. {Had made} (\pepoiˆkosin\). Perfect active participle of \poie“\. {To walk} (\tou peripatein\). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of \hina\.

rwp@Acts:3:13 @{His servant Jesus} (\ton paida Iˆsoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men pared“kate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradid“mi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.

rwp@Acts:3:16 @{By faith in his name} (\tˆi pistei tou onomatos autou\). Instrumental case of \pistei\ (Aleph and B do not have \epi\) and objective genitive of \onomatos\. {His name} (\to onoma autou\). Repeats the word name to make the point clear. Cf. verse 6| where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. {Made strong} (\estere“sen\). Same verb used in verse 7| (and strkjv@16:5|). Nowhere else in the N.T. Old verb from \stereos\, firm, solid. {Through him} (\di' autou\). Through Jesus, the object of faith and the source of it. {Perfect soundness} (\holoklˆrian\). Perfect in all its parts, complete, whole (from \holos\, whole, \klˆros\, allotment). Late word (Plutarch) once in LXX (Isaiah:1:6|) and here alone in the N.T., but adjective \holoklˆros\, old and common (James:1:4; strkjv@1Thessalonians:5:23|).

rwp@Acts:3:21 @{Restoration} (\apokatastase“s\). Double compound (\apo, kata, histˆmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistˆmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

rwp@Acts:7:8 @{The covenant of circumcision} (\diathˆkˆn peritomˆs\). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans:4:11|) as set forth in strkjv@Genesis:17:9-14|. In the ancient Greek \diathˆkˆ\ was usually will (Latin, _testamentum_) and \sunthˆkˆ\ was used for covenant (\sun\, together, rather than \dia\, between). But the LXX and the N.T. use \diathˆkˆ\ for covenant (will in strkjv@Hebrews:9:15f.|) as Lightfoot on strkjv@Galatians:3:16| says: "The LXX translation and New Testament writers probably preferred \diathˆkˆ\ as better expressing the {free grace} of God than \sunthˆkˆ\." {And so} (\kai hout“s\). After the covenant was made and as a sign and seal of it.

rwp@Acts:7:18 @{Another king} (\basileus heteros\). A different kind of king also, probably a king of the new dynasty after the shepherd kings had been expelled from Egypt. {Who knew not Joseph} (\hos ouk ˆidei ton I“sˆph\). Second past perfect of \oida\ used like an imperfect. Joseph's history and services meant nothing to the new king. "The previous dynasty had been that of the Hyksos: the new king was Ahmes who drove out the Hyksos" (Knobel).

rwp@Acts:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz“\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta brephˆ ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithˆmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to mˆ z“ogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \z“ogonos\ (from \z“os\, alive, and \gen“\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithˆmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin‚_) of \anaire“\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heautˆi eis huion\). Literally, "she nursed him up for herself (\heautˆi\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

rwp@Acts:7:22 @{Was instructed} (\epaideuthˆ\). First aorist passive indicative of \paideu“\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasˆi sophiƒi\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.

rwp@Acts:7:23 @{When he was well-nigh forty years old} (\H“s eplˆrouto aut“i tessarakontaetˆs chronos\). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in strkjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplˆrouto\, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, strkjv@Deuteronomy:34:7|). {It came into his heart} (\anebˆ epi tˆn kardian autou\). Second aorist active indicative of \anabain“\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in strkjv@Jeremiah:3:16; strkjv@Isaiah:65:17; strkjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.

rwp@Acts:7:26 @{The day following} (\tˆi epiousˆi hˆmerƒi\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epi“n -ousa, -on\). Common phrase in old Greek both with \hˆmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunˆllassen autous eis eirˆnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass“\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass“\. {Do ye wrong one to another} (\adikeite allˆlous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:7:31 @{The sight} (\to horama\). Used of visions in the N.T. as in strkjv@Matthew:17:9|. {As he drew near} (\proserchomenou autou\). Genitive absolute with present middle participle of \proserchomai\. {A voice of the Lord} (\ph“nˆ kuriou\). Here the angel of Jehovah of verse 30| is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark:12:26; strkjv@Matthew:22:32; strkjv@Luke:20:37f.|) that God here describes himself as the God of the living. {Trembled} (\entromos genomenos\). Literally, becoming tremulous or terrified. The adjective \entromos\ (\en, tromos\ from \trem“\, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and strkjv@Acts:16:29|. {Durst not} (\ouk etolma\). Imperfect active, was not daring, negative conative imperfect.

rwp@Acts:7:35 @{This Moses} (\Touton ton M“usˆn\). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of \houtos\ here about Moses: verse 35| twice, 36,37,38,40|). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (\ˆrnˆsanto\) Moses as now you the Jews denied (\ˆrnˆsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastˆn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutr“tˆn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutr“tˆs\) is not found elsewhere, \lutron\ (ransom), \lutro“\, to ransom, and \lutr“sis\, ransoming or redemption, are found often. In strkjv@Acts:5:31| Christ is termed "Prince and Saviour." {With the hand} (\sun cheiri\). Songs:the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11|). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (\sun\) with the hand of the Angel of Jehovah.

rwp@Acts:7:38 @{In the church in the wilderness} (\en tˆi ekklˆsiƒi en tˆi erˆm“i\). Better rendered "congregation" here as in strkjv@Hebrews:2:12| (Psalms:22:22|), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in strkjv@Hebrews:2:2; strkjv@Galatians:3:19| (Deuteronomy:33:2|, LXX) and so was a mediator (\mesitˆs\) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Hebrews:8:6|). But Exodus does not speak of an angel. {Living oracles} (\logia z“nta\). A \logion\ is a little word (diminutive of \logos\). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts:7:38; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). Here the participle \z“nta\, living, is the same used by Peter (1Peter:2:4f|.), stone (\lithos\) of Christ and Christians. The words from God to Moses are still "living" today. In strkjv@1Peter:4:11| the word is applied to one who speaks \logia theou\ (oracles of God). In strkjv@Romans:3:2| Paul refers to the substance of the law and of prophecy. In strkjv@Hebrews:5:12| the writer means the substance of the Christian religious teaching.

rwp@Acts:7:39 @{To whom} (\h“i\). That is Moses, this Moses. {Would not be} (\ouk ˆthelˆsan genesthai\). Aorist active, negative aorist, were unwilling to become (\genesthai\) obedient. {Thrust him from them} (\ap“santo\). Indirect middle of the very verb used of the man (verse 27|) who "thrust" Moses away from him. {Turned back} (\estraphˆsan\). Second aorist passive indicative of \streph“\, to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

rwp@Acts:7:42 @{Gave them up} (\pared“ken\). First aorist active indicative of \paradid“mi\. This same form occurs three times like clods on a coffin in a grave in strkjv@Romans:1:24,26,28| where Paul speaks of God giving the heathen up to their lusts. {To serve the host of heaven} (\latreuein tˆi stratiƒi tou ouranou\). The verb \latreu“\ is used of the worship of God (Matthew:4:10|) as well as of idols as here (from \latron\, hire, \latris\, hireling, then to serve). But the worship of the host of heaven (Deuteronomy:17:3; strkjv@2Kings:17:16; strkjv@21:3; strkjv@2Chronicles:33:3,5; strkjv@Jeremiah:8:2; strkjv@19:13|) is Sabaism or worship of the host (\stratia\) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews. {In the book of the prophets} (\en bibl“i t“n prophˆt“n\). That is the twelve minor prophets which the Jews counted as one book (cf. strkjv@Acts:13:40|). This quotation is from strkjv@Amos:5:25-27|. The greater prophets were Isaiah, Jeremiah, Ezekiel. {Slain beasts} (\sphagia\). Here only in the N.T. (from strkjv@Amos:5:25|) \sphagˆ\, slaughter, \sphaz“\, to slay.

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tˆn skˆnˆn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki“\). Attic future of \metoikis“\ from \metoikiz“\. {Beyond Babylon} (\epekeina Babul“nos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \merˆ\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:7:51 @{Stiffnecked} (\sklˆrotrachˆloi\). From \sklˆros\ (hard) and \trachˆlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmˆtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn“\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \“sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

rwp@Acts:7:52 @{Which of the prophets} (\tina t“n prophˆt“n\). Jesus (Luke:11:47; strkjv@Matthew:23:29-37|) had charged them with this very thing. Cf. strkjv@2Chronicles:36:16|. {Which shewed before} (\prokataggeilantas\). The very prophets who foretold the coming of the Messiah their fathers killed. {The coming} (\tˆs eleuse“s\). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). {Betrayers} (\prodotai\). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and strkjv@Luke:6:16; strkjv@2Timothy:3:4|. It cut like a knife. It is blunter than Peter in strkjv@Acts:3:13|. {Murderers} (\phoneis\). The climax with this sharp word used of Barabbas (3:14|).

rwp@Acts:7:54 @{When they heard} (\akouontes\). Present active participle of \akou“\, while hearing. {They were cut to the heart} (\dieprionto tais kardiais\). See strkjv@5:33| where the same word and form (imperfect passive of \diapri“\) is used of the effect of Peter's speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone. {They gnashed on him with their teeth} (\ebruchon tous odontas ep' auton\). Imperfect (inchoative) active of \bruch“\ (Attic \bruk“\), to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at (\ep'\) him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him.

rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithˆmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\mˆ stˆsˆis autois tautˆn tˆn hamartian\). First aorist (ingressive) active subjunctive with \mˆ\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimˆthˆ\). First aorist passive indicative of \koima“\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimˆtˆrion\) is the sleeping place of the dead. Knowling calls \ekoimˆthˆ\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

rwp@Acts:8:9 @{Simon} (\Sim“n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proupˆrchen mageu“n\). An ancient idiom (periphrastic), the present active participle \mageu“n\ with the imperfect active verb from \prouparch“\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu“\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan“n). Present active participle of the verb \existan“\, later form of \existˆmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu“n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."

rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunastˆs\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunastˆs\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandakˆs\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazˆs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunˆs“n\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).

rwp@Acts:8:32 @{The place} (\he periochˆ\). See the verb \periechei\ so used in strkjv@1Peter:2:6|. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isaiah:53:7f.|). The quotation is from the LXX which has some variations from the Hebrew.

rwp@Acts:9:3 @{As he journeyed} (\en t“i 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 periˆstrapsen\). 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:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:9:9 @{Not seeing} (\mˆ blep“n\). The usual negative \mˆ\ of the participle. It was a crisis for Saul, this sudden blindness for three days (\hˆmeras treis\, accusative of extent of time). Later (Galatians:4:15|) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

rwp@Acts:9:13 @{How much evil} (\hosa kaka\). How many evil things. Saul's reputation (26:10|) as a persecutor had preceded him. {To thy saints} (\tois hagiois\). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32,41; strkjv@26:10; strkjv@1Corinthians:1:2|, etc.). This common word is from \to hagos\, religious awe or reverence and is applied to God's name (Luke:1:49|), God's temple (Matthew:24:15|), God's people as set apart for God (Luke:1:70; strkjv@2:23; strkjv@Romans:1:7|, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala“\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sarganˆ\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

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

rwp@Acts:9:29 @{Preaching boldly} (\parrˆsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\sunezˆtei\). Imperfect active of \sunzˆte“\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire“\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

rwp@Acts:10:28 @{How that it is an unlawful thing} (\h“s athemiton estin\). The conjunction \h“s\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz“, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophul“i\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mˆdena\), not to "things," but that is great progress.

rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhˆma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.

rwp@Acts:10:38 @{Jesus of Nazareth} (\Iˆsoun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri“\, to anoint, from which the verbal \Christos\ is formed (Acts:2:36|). The precise event referred to by Peter could be the Incarnation (Luke:1:35f.|), the Baptism (Luke:3:22|), the Ministry at Nazareth (Luke:4:14|). Why not to the life and work of Jesus as a whole? {Went about doing good} (\diˆlthen euerget“n\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euerget“n\ is from the old verb \euergete“\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euergetˆs\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in strkjv@Luke:22:25| the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai i“menos\). And in particular healing. Luke does not exclude other diseases (cf. strkjv@Luke:13:11,16|), but he lays special emphasis on demoniacal possession (cf. strkjv@Mark:1:23|). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu“\. A late verb in LXX and papyri. In the N.T. only here and strkjv@James:2:6| (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos ˆn met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in strkjv@Acts:7:9| and earlier in strkjv@Luke:1:28,66| as Nicodemus does in strkjv@John:3:2|.

rwp@Acts:10:39 @{And we are witnesses} (\kai hˆmeis martures\). Compare "ye yourselves know" (verse 37|). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32|). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel). In the Greek \h“n\ (which) is attracted into the genitive case to agree with the antecedent \pant“n\ (all), a common enough idiom. {Whom also they slew} (\hon kai aneilan\). Second aorist active indicative of \anaire“\ with \a\ as often in Acts (2:23; strkjv@5:30|). But note \kai\ (also) in the old MSS., not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), \kai\ could here be "even." {Hanging him on a tree} (\kremasantes epi xulou\). This same expression used by Peter in strkjv@5:30| which see for discussion.

rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt“\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5| the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.

rwp@Acts:10:45 @{They of the circumcision which believed} (\hoi ek peritomˆs pistoi\). The believing ones of the circumcision, more exactly. {Were amazed} (\exestˆsan\). Second aorist active indicative, intransitive, of \existˆmi\. They stood out of themselves. {On the Gentiles also} (\kai epi ta ethnˆ\). Or, even upon the Gentiles. {Was poured out} (\ekkechutai\). Present perfect passive retained in indirect discourse of \ekche“\ or \ekchun“\, old verb, used metaphorically of the Holy Spirit also in strkjv@2:17| (from strkjv@Joel:2:28f.|), strkjv@Acts:2:33|.

rwp@Acts:10:46 @{They heard} (\ˆkouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalount“n\). Present active participle, speaking, for they kept it up. {With tongues} (\gl“ssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

rwp@Acts:10:47 @{Can any man forbid the water?} (\Mˆti to hud“r dunatai k“l–sai tis?\). The negative \mˆti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou mˆ baptisthˆnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz“\ with the redundant negative after the verb of hindering (\k“l–sai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin‚_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mˆti\ in the question, \k“l–sai\, to hinder or to cut off, \mˆ\ with \baptisthˆnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\h“s kai hˆmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).

rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo tˆs thlipse“s tˆs genomenˆs epi Stephan“i\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei mˆ monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

rwp@Acts:11:21 @{The hand of the Lord was with them} (\ˆn cheir kuriou met' aut“n\). This O.T. phrase (Exodus:9:3; strkjv@Isaiah:59:1|) is used by Luke (Luke:1:66; strkjv@Acts:4:28,30; strkjv@13:11|). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks. {Turned unto the Lord} (\epestrepsen epi ton kurion\). First aorist active indicative of \epistreph“\, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; strkjv@15:3,19; strkjv@26:18,20; strkjv@1Thessalonians:1:9|). Here "Lord" refers to "the Lord Jesus" as in verse 20|, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthˆnai en tˆi ekklˆsiƒi\). First aorist passive infinitive of \sunag“\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en tˆi ekklˆsiƒi\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrˆmatisai te pr“t“s en Antiocheiƒi tous mathˆtas Christianous\). This first active infinitive \chrˆmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrˆma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathˆtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Her“idianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

rwp@Acts:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell“\, coincident action with \epoiˆsan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hˆr“idˆs ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball“\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kak“sai\). First aorist active infinitive of \kako“\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakˆn\). Second aorist middle indicative of \tithˆmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois strati“t“n\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag“\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\t“i la“i\). Ethical dative, in the presence of and for the pleasure of the Jewish people.

rwp@Acts:12:8 @{Gird thyself} (\z“sai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \z“nnumi\ (\z“nnu“\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chit“n\ or undergarment. {Bind on} (\hupodˆsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode“\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodˆma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball“\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chit“n\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).

rwp@Acts:12:9 @{Wist not} (\ouk ˆidei\). Past perfect of \oida\ used as imperfect, did not know. {Followed} (\ˆkolouthei\). Imperfect active, kept on following as the angel had directed (verse 8|). That it was true (\hoti alˆthes estin\). Indirect assertion and so present tense retained. Note "true" (\alˆthes\) in the sense of reality or actuality. {Which was done} (\to ginomenon\). Present middle participle, that which was happening. {Thought he saw a vision} (\edokei horama blepein\). Imperfect active, kept on thinking, puzzled as he was. \Blepein\ is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in strkjv@Romans:1:22| or accusative of general reference as in strkjv@Acts:5:36; strkjv@8:9| (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in Joppa (10:10|) which Luke describes as an "ecstasy," but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.

rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\pr“tˆn phulakˆn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakˆn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tˆn pulˆn tˆn sidˆrƒn tˆn pherousan eis tˆn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\ˆnoigˆ autois\). Second aorist passive indicative of \anoig“\, the usual later form though \ˆnoichthˆ\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automatˆ\). Old compound adjective (\autos\, self, obsolete \ma“\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebˆsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumˆn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apestˆ\) see on verse ¯7|.

rwp@Acts:12:15 @{Thou art mad} (\mainˆi\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

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

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin“\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthˆnai\). First aorist passive infinitive (indirect command) of \apag“\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:12:23 @{Smote him} (\epataxen auton\). Effective aorist active indicative of \patass“\, old verb, used already in verse 7| of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Daniel:4:30|) pride went before a fall. He was struck down in the very zenith of his glory. {Because} (\anth' h“n\). \Anti\ with the genitive of the relative pronoun, "in return for which things." He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. {He was eaten of worms} (\genomenos sk“lˆkobr“tos\). Ingressive aorist middle participle, "becoming worm-eaten." The compound verbal adjective (\sk“lˆx\, worm, \br“tos\, eaten, from \bibr“sk“\) is a late word (II Macc. strkjv@9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word \sk“lˆx\ was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (_Ant_. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. {Gave up the ghost} (\exepsuxen\). Effective aorist active of \ekpsuch“\, to breathe out, late verb, medical term in Hippocrates, in the N.T. only in strkjv@Acts:5:5,10; strkjv@12:23|. Herod was carried out of the theatre a dying man and lingered only five days.

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgount“n aut“n toi kuri“i\). Genitive absolute of \leitourge“\, old verb, used of the Attic orators who served the state at their own cost \le“s\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nˆsteuont“n\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate dˆ moi\). First aorist active imperative of \aphoriz“\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \dˆ\, a shortened form of \ˆdˆ\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Acts:13:7 @{With the proconsul Sergius Paulus} (\sun t“i anthupat“i Sergi“i Paul“i\). Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs. {A man of understanding} (\andri sunet“i\). All the more amazing that he should be a victim of Barjesus. He had given up idolatry at any rate and was eager to hear Barnabas and Saul.

rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplˆmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.

rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del“\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pƒsˆs rhƒidiourgias\). Late compound from \rhƒidiourgos\ (\rhƒidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhƒidiourgˆma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pƒsˆs dikaiosunˆs\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pƒsˆs, pƒsˆs\), total depravity in every sense. {Wilt thou not cease?} (\ou pausˆi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \mˆ\, {To pervert} (\diastreph“n\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\mˆ blep“n\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periag“n ezˆtei cheirag“gous\). A rather free rendering. Literally, "going about (\periag“n\, present active participle of \periag“\) he was seeking (\ezˆtei\, imperfect active of \zˆte“\) guides (\cheirag“gous\, from \cheir\, hand, and \ag“gos\, guide, from \ag“\, one who leads by the hand)." The very verb \cheirag“ge“\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.

rwp@Acts:13:15 @{After the reading of the law and the prophets} (\meta tˆn anagn“sin tou nomou kai t“n prophˆt“n\). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek _Koin‚_ for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke:4:16f.|). For the service in the synagogue see Schuerer, _History of the Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (\archisunag“goi\) to select the readers and the speakers for the service (Mark:5:22,35-38; strkjv@Luke:8:49; strkjv@13:14; strkjv@Acts:13:15; strkjv@18:8,17|). Any rabbi or distinguished stranger could be called on to speak. {If ye have any word of exhortation for the people} (\ei tis estin en humin logos paraklˆse“s pros ton laon\). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation" (\paraklˆsis\) see strkjv@9:31|. It may be a technical phrase used in the synagogue (Hebrews:13:22; strkjv@1Timothy:4:13|).

rwp@Acts:13:17 @{Chose} (\exelexato\). First aorist middle (indirect), selected for himself. Israel was the chosen people. {Exalted} (\hups“sen\). From \hupso“\, late verb from \hupsos\ so often used of Christ. {When they sojourned} (\en tˆi paroikiƒi\). In the sojourn. Late word from \paroikos\ (sojourner, dweller, strkjv@Acts:7:6|) common in LXX. In N.T. only here and strkjv@1Peter:1:17|. {With a high arm} (\meta brachionos hupsˆlou\). Vivid picture from the LXX (Exodus:6:1,6; strkjv@Deuteronomy:5:15; strkjv@Psalms:136:12|).

rwp@Acts:13:19 @{When he had destroyed} (\kathel“n\). Second aorist active participle of \kathaire“\, to tear down, old verb. {He gave them for an inheritance} (\kateklˆronomˆsen\). First aorist active indicative of the double compound verb \kata-klˆro-nome“\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklˆrodotˆsen\ from \kataklˆrodote“\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\h“s etesin tetrakosiois kai pentˆkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag“\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\S“tˆra Iˆsoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).

rwp@Acts:13:24 @{When John had first preached} (\prokˆruxantos I“anou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokˆruss“\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro pros“pou tˆs eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).

rwp@Acts:13:31 @{Was seen for many days} (\“phthˆ epi hˆmeras pleious\). The common verb (first aorist passive indicative of \hora“\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Corinthians:15:8|), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3|). {Of them that came up with him} (\tois sunanabƒsin aut“i\). Dative (after \“phthˆ\) articular participle (second aorist active of \sunanabain“\) with associative instrumental case (\aut“i\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; strkjv@3:15|).

rwp@Acts:13:40 @{Beware therefore} (\blepete oun\). The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis. {Lest there come upon you} (\mˆ epelthˆi\). Second aorist active subjunctive with the negative final conjunction \mˆ\. {In the prophets} (\en tois prophˆtais\). The quotation is from the LXX text of strkjv@Habbakkuk:1:5|. The plural here refers to the prophetic collection (Luke:24:44; strkjv@Acts:24:14|). "The Jews of Habakkuk's day had refused to believe in the impending invasion by the Chaldeans, and yet it had come" (Furneaux).

rwp@Acts:13:43 @{When the synagogue broke up} (\lutheisˆs tˆs sunag“gˆs\). Genitive absolute of first aorist passive participle of \lu“\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\t“n sebomen“n prosˆlut“n\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \prosˆlutoi\ (\pros, ˆlutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\ˆkolouthˆsan\, ingressive aorist active indicative of \akolouthe“\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith“\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.

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

rwp@Acts:13:50 @{Urged on} (\par“trunan\). First aorist (effective) active of \par-otrun“\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschˆmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous pr“tous tˆs pole“s\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epˆgeiran di“gmon\). First aorist active indicative of \epegeir“\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthˆn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo t“n hori“n aut“n\). Second aorist active indicative of \ekball“\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisthˆ de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrˆsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi t“i kuri“i\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti sˆmeia kai terata ginesthai dia t“n cheir“n aut“n\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).

rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisthˆ de to plˆthos tˆs pole“s\). First aorist passive indicative of \schiz“\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men ˆsan\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).

rwp@Acts:14:5 @{An onset} (\hormˆ\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin aut“n\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz“\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolˆsai\). First aorist active infinitive of \lithobole“\, late verb from \lithobolos\ (\lithos\, stone, \ball“\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).

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

rwp@Acts:14:22 @{Confirming} (\epistˆrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein tˆi pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen“\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hˆmƒs\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonˆsantes de autois kat' ekklˆsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklˆsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone“\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein“\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone“\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastˆsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone“\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nˆstei“n\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous t“i kuri“i\). Second aorist middle indicative of \paratithˆmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathˆkˆ\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu“\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo tˆs ekklˆsias\). First aorist passive participle of \propemp“\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\diˆrchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tˆn epistrophˆn\). The turning. {They caused great joy} (\epoioun charan megalˆn\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.

rwp@Acts:15:7 @{When there had been much questioning} (\pollˆs zˆtˆse“s genomenˆs\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hˆmer“n archai“n\). From ancient days. The adjective \archaios\ is from \archˆ\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithˆmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachˆlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu“\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

rwp@Acts:15:12 @{Kept silence} (\esigˆsen\). Ingressive first aorist active of \siga“\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\ˆkouon\). Imperfect active of \akou“\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exˆgoumen“n\). Present middle participle of \exˆgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exˆgˆsato\) is used by James in verse 14| referring to Peter's speech.

rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sume“n\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kath“s\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\pr“ton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethn“n laon t“i onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethn“n\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).

rwp@Acts:15:16 @{I will build again} (\anoikodomˆs“\). Here LXX has \anastˆs“\. Compound (\ana\, up or again) of \oikodome“\, the verb used by Jesus in strkjv@Matthew:16:18| of the general church or kingdom as here which see. {The tabernacle of David} (\tˆn skˆnˆn Daueid\), a poetical figure of the throne of David (2Samuel:7:12|) now "the fallen tent" (\tˆn pept“kuian\), perfect active participle of \pipt“\, state of completion. {The ruins thereof} (\ta katestrammena autˆs\). Literally, "the ruined portions of it." Perfect passive participle of \katastreph“\, to turn down. It is a desolate picture of the fallen, torn down tent of David. {I will let it up} (\anorth“s“\). Old verb from \anortho“\ (\ana, orthos\), to set upright. See on strkjv@Luke:3:13| of the old woman whose crooked back was set straight.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex“ tˆs pulˆs\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchˆn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuchˆ\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz“\) we began to speak or preach (inchoative imperfect of \lale“\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphurop“lis\). A female seller of purple fabrics (\porphura, p“lis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomenˆ ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\ˆkouen\). Imperfect active of \akou“\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\diˆnoixen\). First aorist active indicative of \dianoig“\, old word, double compound (\dia, ana, oig“\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Acts:17:17 @{Songs:he reasoned} (\dielegeto men oun\). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of \dialeg“\, same verb used in verse 2| which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (\pros tous paratugchanontas\). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (\pros\) those who happened by. This old verb, \paratugchan“\, occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the \Poikilˆ Stoa\ (the Painted Porch), over against the Acropolis on the west. In this \Stoa\ (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.

rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai t“n Epikouri“n kai St“ik“n philosoph“n suneballon aut“i\). Imperfect active of \sunball“\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gn“thi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg“\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zen“n daimoni“n dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei S“kratˆs, kaina daimonia eispher“n\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Iˆsoun kai tˆn anastasin euˆggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz“\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

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

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

rwp@Acts:17:27 @{That they should seek God} (\Zˆtein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge psˆlaphˆseian auton\). First aorist active (Aeolic form) optative of \psˆlapha“\, old verb from \psa“\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hˆm“n huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.

rwp@Acts:17:29 @{We ought not to think} (\ouk opheilomen nomizein\). It is a logical conclusion (\oun\, therefore) from the very language of Aratus and Cleanthes. {That the Godhead is like} (\to theion einai homoion\). Infinitive with accusative of general reference in indirect discourse. \To theion\ is strictly "the divine" nature like \theiotˆs\ (Romans:1:20|) rather than like \theotˆs\ (Colossians:2:9|). Paul may have used \to theion\ here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After \homoios\ (like) the associative instrumental case is used as with \chrus“i, argur“i, lith“i\. {Graven by art and device of man} (\charagmati technˆs kai enthumˆse“s anthr“pou\). Apposition with preceding and so \charagmati\ in associative instrumental case. Literally, graven work or sculpture from \charass“\, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (\technˆs\) or external craft, and of thought or device (\enthumˆse“s\) or internal conception of man.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estˆsen hˆmeran\) First aorist active indicative of \histˆmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell“\ and the present active infinitive of \krin“\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri h“i h“risen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \H“i\ (whom) is attracted from the accusative, object of \h“risen\ (first aorist active indicative of \horiz“\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin parasch“n\). Second aorist active participle of \parech“\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith“\, to persuade. {In that he hath raised him from the dead} (\anastˆsas auton ek nekr“n\). First aorist active participle of \anistˆmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Acts:18:6 @{When they opposed themselves} (\antitassomen“n aut“n\). Genitive absolute with present middle (direct middle again) of \antitass“\, old verb to range in battle array (\tass“\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass“\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima hum“n epi tˆn kephalˆn hum“n\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg“\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.

rwp@Acts:18:13 @{Contrary to the law} (\para ton nomon\). They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (16:21|) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a _religio licita_ and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used \anapeithei\ means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.

rwp@Acts:18:15 @{Questions} (\zˆtˆmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomat“n\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' humƒs\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora“\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.

rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hˆmeras hikanas\). First aorist (constative) active participle of \prosmen“\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple“\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tˆn kephalˆn\). First aorist middle (causative) of \keir“\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchˆn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura“\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirƒsthai ˆ xurƒsthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

rwp@Acts:18:24 @{Apollos} (\Apoll“s\). Genitive \-“\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anˆr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos “n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep“\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball“\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia tˆs charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.

rwp@Acts:19:10 @{For two years} (\epi etˆ duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mˆnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\h“ste pantas tous katoikountas tˆn Asian akousai\). Actual result with \h“ste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin‚_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Acts:19:21 @{Purposed in the spirit} (\etheto en t“i pneumati\). Second aorist middle indicative for mental action and "spirit" expressed also. A new stage in Paul's career begins here, a new division of the Acts. {Passed through} (\dielth“n\). Word (\dierchomai\) used ten times in Acts (cf. strkjv@19:1|) of missionary journeys (Ramsay). {Macedonia and Achaia} (\tˆn Makedonian kai Achaian\). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in strkjv@2Corinthians:1:15f.|, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Corinthians:16:5-7|). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did. {I must also see Rome} (\dei me kai R“mˆn idein\). This section of Acts begins with Rome in the horizon of Paul's plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in strkjv@Romans:1:15| he feels himself "debtor" to all including "those in Rome" (Romans:1:16|). Paul had long desired to go to Rome (Rom strkjv@1:10|), but had been frequently hindered (Romans:1:13|), but he has definitely set his face to go to Rome and on to Spain (Romans:15:23-29|). Paley calls sharp attention to this parallel between strkjv@Acts:19:21| and strkjv@Romans:1:10-15; strkjv@15:23-29|. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans:16|), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (\dei\) that Paul see Rome (Acts strkjv@23:11|).

rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin‚_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\tˆs megalˆs theas Artemidos\). She was generally known as the Great (\hˆ Megalˆ\). An inscription found at Ephesus calls her "the greatest god" (\hˆ megistˆ theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\ne“koroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthˆnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai tˆs megaleiotˆtos autˆs\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire“\, to take down, to depose, to deprive of. The word \megaleiotˆs\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \holˆ (hˆ) Asia kai (hˆ) oikoumenˆ\. See strkjv@11:28| for same use of \oikoumenˆ\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!

rwp@Acts:19:29 @{With the confusion} (\tˆs sugchuse“s\). Genitive case after \eplˆsthˆ\. An old word, but in the N.T. only here, from verb \sugche“\, to pour together like a flood (only in Acts in the N.T.). Vivid description of the inevitable riot that followed "the appearance of such a body in the crowded agora of an excitable city" (Rackham) "vociferating the city's watch-word." {They rushed} (\h“rmˆsan\). Ingressive aorist active indicative of \horma“\, old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord (\homothumadon\ as in strkjv@Acts:1:14|, etc.). {Into the theatre} (\eis to theatron\). A place for seeing (\theaomai\) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1Corinthians:4:9|). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, _Ephesus_) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24,500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. {Having seized Gaius and Aristarchus men of Macedonia} (\sunarpasantes Gaion kai Aristarchon Makedonas\). See strkjv@6:12| for this same verb. They wanted some victims for this "gladiatorial" show. These two men were "Paul's companions in travel" (\sunekdˆmous Paulou\), together (\sun\) with Paul in being abroad, away from home or people (\ek-dˆmous\, late word, in the N.T. only here and strkjv@2Corinthians:8:19|). How the mob got hold of Gaius (Acts:20:4|) and Aristarchus (20:4; strkjv@27:2; strkjv@Colossians:4:10; strkjv@Philemon:1:24|) we do not know whether by accidental recognition or by search after failure to get Paul. In strkjv@Romans:16:4| Paul speaks of Priscilla and Aquila as those "who for my life laid down their own necks." Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2Corinthians:1:9|) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death.

rwp@Acts:19:30 @{And when Paul was minded to enter in unto the people} (\Paulou de boulomenou eiselthein eis ton dˆmon\). Genitive absolute. Plainly Paul wanted to face the howling mob, whether it was the occasion pictured in strkjv@2Corinthians:1:9| or not. "St. Paul was not the man to leave his comrades in the lurch" (Knowling). {Suffered him not} (\ouk ei“n auton\). Imperfect of \ea“\, common verb to allow, what Gildersleeve called the negative imperfect (Robertson, _Grammar_, p. 885), denoting resistance to pressure. The more Paul insisted on going the more the disciples refused to agree to it and they won.

rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz“\, to put together) instead of \proebibasan\ (from \probibaz“\, to put forward). It is a graphic word, causal of \bain“\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalont“n auton t“n Ioudai“n\). Genitive absolute of the second aorist active participle of \proball“\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tˆn cheira\). Old verb \katasei“\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\tˆi cheiri\, instrumental case) is used instead of \tˆn cheira\ (the accusative). {Would have made a defence unto the people} (\ˆthelen apologeisthai t“i dˆm“i\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).

rwp@Acts:19:37 @{Neither robbers of temples} (\oute hierosulous\). Common word in Greek writers from \hieron\, temple, and \sula“\, to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans:2:22|), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. {Nor blasphemers of our goddess} (\oute blasphˆmountas tˆn theon hˆm“n\). Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians:4:5|) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities.

rwp@Acts:19:40 @{For indeed we are in danger to be accused concerning this day's riot} (\kai gar kinduneuomen egkaleisthai stase“s peri tˆs sˆmeron\). The text is uncertain. The text of Westcott and Hort means "to be accused of insurrection concerning today's assembly." The peril was real. \Kinduneuomen\, from \kindunos\, danger, peril. Old verb, but in the N.T. only here and strkjv@Luke:8:23; strkjv@1Corinthians:15:30|. {There being no cause for it} (\mˆdenos aitiou huparchontos\). Genitive absolute with \aitios\, common adjective (cf. \aitia\, cause) though in N.T. only here and strkjv@Hebrews:5:9; strkjv@Luke:23:4,14,22|. {And as touching it} (\peri hou\). "Concerning which." But what? No clear antecedent, only the general idea. {Give an account of this concourse} (\apodounai logon peri tˆs sustrophˆs tautˆs\). _Rationem reddere_. They will have to explain matters to the proconsul. \Sustrophˆ\ (from \sun\, together, \streph“\, to turn) is a late word for a conspiracy (Acts:23:12|) and a disorderly riot as here (Polybius). In strkjv@Acts:28:12| \sustreph“\ is used of gathering up a bundle of sticks and of men combining in strkjv@Matthew:17:22|. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting.

rwp@Acts:20:4 @{Accompanied him} (\suneipeto aut“i\). Imperfect of \sunepomai\, old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned \S“patros\ and to be supplied with each of the others. Textus Receptus adds here "into Asia" (\achri tˆs Asias\, as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Acts:21:29|) and Aristarchus as far as Rome (27:2; strkjv@Colossians:4:10|), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Corinthians:8:19-23|) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (20:5f.|). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2Corinthians:8; 9|) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:20 @{How that I shrank not} (\h“s ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \h“s\ like \p“s\ in verse 18|. First aorist middle of \hupostell“\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou mˆ anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell“\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\t“n sumpheront“n\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher“\, to bear together, be profitable. {Publicly} (\dˆmosiƒi\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:20:27 @Paul here repeats the very words and idioms used in verse 20|, adding "the whole counsel of God" (\pƒsan tˆn boulˆn tou theou\). All the counsel of God that concerned Paul's work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page).

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

rwp@Acts:20:36 @{He kneeled down} (\theis ta gonata autou\). Second aorist active participle of \tithˆmi\, to place. The very idiom used in strkjv@7:60| of Stephen. Not in ancient writers and only six times in the N.T. (Mark:15:19; strkjv@Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@20:36; strkjv@21:5|). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, strkjv@Luke:22:41|), though not the only proper one (Matthew:6:5|). Paul apparently prayed aloud (\prosˆuxato\).

rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' aut“n\). First aorist passive participle of \apospa“\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthˆnai\). First aorist passive of \anag“\, the usual verb to put out (up) to sea as in verse 2| (\anˆchthˆmen\). {We came with a straight course} (\euthudromˆsantes ˆlthomen\). The same verb (aorist active participle of \euthudrome“\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tˆn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\tˆi hexˆs\). Locative case with \hˆmerƒi\ (day) understood. The adverb \hexˆs\ is from \ech“\ (future \hex“\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tˆn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

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

rwp@Acts:21:19 @{He rehearsed} (\exˆgeito\). Imperfect middle of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exˆgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\h“n\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \tout“n\. {God had wrought} (\epoiˆsen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zˆl“tai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zˆlo“\, to burn with zeal, to boil. The Greek used \zˆl“tˆs\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.

rwp@Acts:21:21 @{They have been informed concerning thee} (\katˆchˆthˆsan peri sou\). First aorist passive indicative of \katˆche“\. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from \ˆch“\, our word) down (\kata\), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in strkjv@Luke:1:4| which see; strkjv@Acts:18:25; strkjv@21:21; strkjv@1Corinthians:14:19; strkjv@Galatians:6:6; strkjv@Romans:2:18|. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Acts:11:2|) and Paul (15:1,5|). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since strkjv@18:22|, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. Songs:James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. {That thou teachest all the Jews which are among the Gentiles to forsake Moses} (\hoti apostasian didaskeis apo M“use“s tous kata ta ethnˆ pantas Ioudaious\). Two accusatives with \didaskeis\ (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (\kata\) the Gentiles (the Jews of the dispersion as in strkjv@2:9|) apostasy from Moses." That is the point, the dreadful word \apostasian\ (our apostasy), a late form (I Macc. strkjv@2:15) for the earlier \apostasis\ (cf. strkjv@2Thessalonians:2:3| for \apostasia\). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. {Telling them not to circumcise their children} (\leg“n mˆ peritemnein autous ta tekna\). The participle \leg“n\ agrees with "thou" (Paul), the subject of \didaskeis\. This is not indirect assertion, but indirect command, hence the negative \mˆ\ instead of \ou\ with the infinitive (Robertson, _Grammar_, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (\autous\ accusative of general reference) are not to go on circumcising (\peritemnein\, present active infinitive) their children. Paul taught the very opposite (1Corinthians:7:18|) and had Timothy circumcised (Acts:16:3|) because he was half Jew and half Greek. His own practice is stated in strkjv@1Corinthians:9:19| ("to the Jews as a Jew"). {Neither to walk after the customs} (\mˆde tois ethesin peripatein\). Locative case with infinitive \peripatein\. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14|): "Will change the customs (\ethˆ\ the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Acts:6:11|). Songs:much for the charge of the Judaizers.

rwp@Acts:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell“\, to send to and so to write like our epistle (\epistolˆ\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell“\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass“\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukot“n\, perfect active participle genitive plural of \pisteu“\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.

rwp@Acts:21:26 @{Took the men} (\paralab“n tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\tˆi echomenˆi\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz“\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisˆiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell“n\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\he“s hou prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\). This use of \he“s hou\ (like \he“s\, alone) with the first aorist passive indicative \prosˆnechthˆ\ of \prospher“\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

rwp@Acts:21:27 @{The seven days} (\hai hepta hˆmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en t“i hier“i\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche“\ or \sunchun“\ (\-unn“\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball“\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.

rwp@Acts:21:30 @{All the city was shaken} (\ekinˆthˆ hˆ polis holˆ\). First aorist passive of \kine“\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundromˆ tou laou\). Rather, There came a running together (\sun-dromˆ\ from \sun-trech“\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk“\ (and also \helku“\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthe“s ekleisthˆsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei“\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

rwp@Acts:21:33 @{Came near} (\eggisas\). First aorist active participle of \eggiz“\, to draw near, _Koin‚_ verb from \eggus\, near, and common in the N.T. {Laid hold on him} (\epelabeto antou\). See same verb in verse 30|. {To be bound} (\dethˆnai\). First aorist passive infinitive of \de“\ (see verse 11|). {With two chains} (\halusesi dusi\). Instrumental case of \halusis\, old word from \a\ privative and \lu“\ (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (verse 38|). See on ¯Mark:5:4|. {Inquired} (\epunthaneto\). Imperfect middle of \punthanomai\, old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. {Who he was} (\tis eiˆ\). Present active optative of \eimi\ changed from \estin\ (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, _Grammar_, p. 1043f.). {And what he had done} (\kai ti estin pepoiˆk“s\). Periphrastic perfect active indicative of \poie“\ here retained, not changed to the optative as is true of \eiˆ\ from \estin\ in the same indirect question, illustrating well the freedom about it.

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

rwp@Acts:21:39 @{I am} (\Eg“ men eimi\). In contrast with the wild guess of Lysias Paul uses \men\ and \de\. He tells briefly who he is: {a Jew} (\Ioudaios\) by race, {of Tarsus in Cilicia} (\Tarseus tˆs Kilikias\) by country, belonging to Tarsus (this adjective \Tarseus\ only here and strkjv@Acts:9:11|), and proud of it, one of the great cities of the empire with a great university. {A citizen of no mean city} (\ouk asˆmou pole“s politˆs\). Litotes again, "no mean" (\asˆmos\, old adjective, unmarked, \a\ privative and \sˆma\, mark, insignificant, here only in the N.T.). This same litotes used by Euripides of Athens (_Ion_ 8). But Paul calls himself a citizen (\politˆs\) of Tarsus. Note the "effective assonance" (Page) in \pole“s politˆs\. Paul now (\de\) makes his request (\deomai\) of Lysias. {Give me leave} (\epitrepson moi\). First aorist active imperative of \epitrep“\, old and common verb to turn to, to permit, to allow. It was a strange request and a daring one, to wish to speak to this mob howling for Paul's blood.

rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou tˆs pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

rwp@Acts:22:3 @{I am a Jew} (\Eg“ eimi anˆr Ioudaios\). Note use of \Eg“\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennˆmenos\). Perfect passive participle of \genna“\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph“\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamaliˆl\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu“\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patr“iou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zˆl“tˆs huparch“n tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kath“s pantes humeis este sˆmeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

rwp@Acts:22:4 @{And I} (\hos\). {I who}, literally. {This Way} (\tautˆn tˆn hodon\). The very term used for Christianity by Luke concerning Paul's persecution (9:2|), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology. {Unto the death} (\achri thanatou\). Unto death, actual death of many as strkjv@26:10| shows. {Both men and women} (\andras te kai gunaikas\). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Timothy:1:13|), the first of sinners" (1Timothy:1:15|). But it showed the lengths to which Paul went in his zeal for Judaism.

rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt“\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz“\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\ph“nˆs legousˆs\). Genitive after \ˆkousa\, though in strkjv@26:14| the accusative is used after \ˆkousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me di“keis?\). These piercing words stuck in Paul's mind.

rwp@Acts:22:8 @{Of Nazareth} (\ho Naz“raios\). The Nazarene, not in strkjv@9:5; strkjv@26:15| and here because Jesus is mentioned now for the first time in the address. The form \Naz“raios\ as in strkjv@Matthew:2:23| (which see) is used also in strkjv@24:5| for the followers of Jesus instead of \Nazarˆnos\ as in strkjv@Mark:1:24|, etc. (which see).

rwp@Acts:22:9 @{But they heard not the voice} (\tˆn de ph“nˆn ouk ˆkousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou“\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

rwp@Acts:22:11 @{I could not see} (\ouk eneblepon\). Imperfect active of \emblep“\, I was not seeing, same fact stated in strkjv@9:8|. Here the reason as "for the glory of that light" (\apo tˆs doxˆs tou ph“tos ekeinou\). {Being led by the hand} (\cheirag“goumenos\). Present passive participle of \cheirag“ge“\, the same verb used in strkjv@9:8| (\cheirag“gountes\) which see. Late verb, in the N.T. only in these two places. In LXX.

rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn“\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos ˆmˆn ephest“s\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hest“s=histamenos\ (intransitive). {Consenting} (\suneudok“n\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin‚_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairount“n\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

rwp@Acts:22:24 @{That he be examined by scourging} (\mastixin anetazesthai auton\). The present passive infinitive of \anetaz“\ in indirect command after \eipas\ (bidding). This verb does not occur in the old Greek (which used \exetaz“\ as in strkjv@Matthew:2:8|), first in the LXX, in the N.T. only here and verse 29|, but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" (\anetazein\) documents and glue them together into volumes (\tomoi\). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges (\mastixin\), instrumental plural of \mastix\, old word for whip, as in strkjv@Hebrews:11:36|. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): _Non esse a tormentis incipiendum, Divus Augustus statuit_. {That he might know} (\hina epign“i\). Final clause with \hina\ and second aorist active subjunctive of \epign“sk“\ (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first. {They so shouted} (\houtos epeph“noun\). Imperfect active progressive imperfect had been so shouting.

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephalˆ\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg“ de kai gegennˆmai\). Perfect passive indicative of \genna“\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

rwp@Acts:22:30 @{To know the certainty} (\gn“nai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagag“n\, second aorist active participle of \katag“\). {Set him} (\estˆsen\). First aorist active (transitive) indicative of \histˆmi\, not the intransitive second aorist \estˆ\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parest“sin aut“i\). Dative case of second perfect participle of \paristˆmi\, to place, and intransitive. See the same form in verse 4| (\parest“tes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt“\ is also used).

rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia“\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathˆi krin“n me?\) Literally, "And thou (being what thou art) art sitting (\kathˆi\, second person singular middle of \kathˆmai\, late form for \kathˆsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranom“n\). Present active participle of \paranome“\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

rwp@Acts:23:5 @{I wist not} (\ouk ˆidein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.

rwp@Acts:23:8 @{There is no resurrection, neither angel, nor spirit} (\mˆ einai anastasin mˆte aggelon mˆte pneuma\). Infinitive with negative \mˆ\ in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees. {Both} (\amphotera\). Here used though three items of belief are mentioned as in strkjv@19:16| where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, _Grammar_, p. 745).

rwp@Acts:23:11 @{The night following} (\tˆi epiousˆi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur“\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.

rwp@Acts:23:19 @{Took him by the hand} (\epilabomenos tˆs cheiros autou\). Kindly touch in Lysias, _ut fiduciam adolescentis confirmaret_ (Bengel). Note genitive with the second aorist middle (indirect, to himself) of \epilamban“\ as in strkjv@Luke:8:54| with \kratˆsas\ which see. How old the young man (\neanias\) was we do not know, but it is the very word used of Paul in strkjv@7:58| when he helped in the killing of Stephen, a young man in the twenties probably. See also strkjv@20:9| of Eutychus. He is termed \neaniskos\ in verse 22|. {Asked him privately} (\kat' idian epunthaneto\). Imperfect middle, began to ask (inchoative).

rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithˆmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hop“s katagagˆis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag“\ with \hop“s\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\h“s mell“n punthanesthai\). Just as in verse 15| except that here \mell“n\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

rwp@Acts:23:24 @{Provide beasts} (\ktenˆ parastˆsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktˆnˆ\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina dias“s“sin\). Final clause with \hina\ and the first aorist active subjunctive of \dias“z“\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phˆlika ton hˆgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hˆgem“n\) means "leader" from \hˆgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

rwp@Acts:23:26 @{Most excellent} (\kratist“i\). See on ¯Luke:1:3| to Theophilus though not in strkjv@Acts:1:1|. It is usual in addressing men of rank as here, like our "Your Excellency" in strkjv@24:3| and Paul uses it to Festus in strkjv@26:25|. {Greeting} (\chairein\). Absolute infinitive with independent or absolute nominative (\Klaudios Lusias\) as is used in letters (Acts:15:23; strkjv@James:1:1|) and in countless papyri (Robertson, _Grammar_, p. 1092).

rwp@Acts:23:28 @{To know} (\epign“nai\). To know fully, \epi\, second aorist active infinitive. {They accused him} (\enekaloun aut“i\). Imperfect active indicative, were accusing him (dative), repeating their charges.

rwp@Acts:23:29 @{Concerning questions of their law} (\peri zˆtˆmata tou nomou aut“n\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mˆden de axion thanatou ˆ desm“n echonta enklˆma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklˆma\ is old word for accusation or crime from \egkale“\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

rwp@Acts:23:30 @{When it was shown to me that there would be a plot} (\mˆnutheisˆs moi epiboulˆs esesthai\). Two constructions combined; genitive absolute (\mˆnutheisˆs epiboulˆs\, first aorist passive participle of \mˆnu“\) and future infinitive (\esesthai\ as if \epiboulˆn\ accusative of general reference used) in indirect assertion after \mˆnu“\ (Robertson, _Grammar_, p. 877). {Charging his accusers also} (\paraggeilas kai tois katˆgorois\). First aorist active participle of \paraggell“\ with which compare \math“n\ above (verse 27|), not subsequent action. Dative case in \katˆgorois\. {Before thee} (\epi sou\). Common idiom for "in the presence of" when before a judge (like Latin _apud_) as in strkjv@24:20,21; strkjv@25:26; strkjv@26:2|. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul's imprisonment in Caesarea and Rome.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Acts:24:11 @{Seeing that thou canst take knowledge} (\dunamenou sou epign“nai\). Genitive absolute again. The same word and form (\epign“nai\) used by Tertullus, if in Greek, in verse 8| to Felix. Paul takes it up and repeats it. {Not more than twelve days} (\ou pleious hˆmerai d“deka\). Here \ˆ\ (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the _Koin‚_ (Robertson, _Grammar_, p. 666). {Since} (\aph' hˆs\). Supply \hˆmeras\, "from which day." {To worship} (\proskunˆs“n\). One of the few examples of the future participle of purpose so common in the old Attic.

rwp@Acts:24:16 @{Herein} (\en tout“i\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask“\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt“\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).

rwp@Acts:24:17 @{After many years} (\di' et“n pleion“n\). "At an interval (\dia\) of more (\pleion“n\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleion“n\" (several years ago or some years ago). {To bring alms} (\eleˆmosunas poiˆson\). Another (see \proskunˆs“n\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \eleˆmosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).

rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalˆsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklˆsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusˆi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos R“maiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithˆn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ˆ ho katˆgoroumenos echoi\). This use of the optative in this temporal clause with \prin ˆ\ instead of the subjunctive \an echˆi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata pros“pon tous katˆgorous\). Same word \katˆgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklˆmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban“\) opportunity for defence (objective genitive) concerning the charge" (\egklˆmatos\ in N.T. only here and strkjv@23:19| which see).

rwp@Acts:25:20 @{Being perplexed} (\aporoumenos\). Present middle participle of the common verb \apore“\ (\a\ privative and \poros\ way), to be in doubt which way to turn, already in strkjv@Mark:6:20| which see and strkjv@Luke:24:4|. The Textus Receptus has \eis\ after here, but critical text has only the accusative which this verb allows (Mark:6:20|) as in Thucydides and Plato. {How to inquire concerning these things} (\tˆn peri tout“n zˆtˆsin\). Literally, "as to the inquiry concerning these things." This is not the reason given by Luke in verse 9| (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. {Whether he would go to Jerusalem} (\ei bouloito poreuesthai eis Ierosoluma\). Optative in indirect question after \elegon\ (asked or said) imperfect active, though the present indicative could have been retained with change of person: "Dost thou wish, etc.," (\ei boulˆi\, etc.). See Robertson, _Grammar_, pp. 1031, 1044. This is the question put to Paul in verse 9| though \theleis\ is there used.

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 \tˆrˆthˆnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tˆn tou Sebastou diagn“sin\). \Diagn“sin\ (cf. \diagn“somai\ 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} (\he“s 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 \he“s\ 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@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai tˆs Bernikˆs\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernikˆs\ being added as an afterthought. {With great pomp} (\meta pollˆs phantasias\). \Phantasia\ is a _Koin‚_ word (Polybius, Diodorus, etc.) from the old verb \phantaz“\ (Hebrews:12:21|) and it from \phain“\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz“\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatˆrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin‚_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochˆn\). The use of \kat' exochˆn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exochˆ\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phˆstou\). Genitive absolute again, "Festus having commanded."

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

rwp@Acts:26:2 @{I think myself happy} (\hˆgˆmai emauton makarion\). See on ¯Matthew:5:3| for \makarios\. Blass notes that Paul, like Tertullus, begins with _captatio benevolentiae_, but _absque adulatione_. He says only what he can truthfully speak. For \hˆgˆmai\ see strkjv@Phillipians:3:7; strkjv@1Timothy:6:1| (perfect middle indicative of \hˆgeomai\), I have considered. {That I am to make my defence} (\mell“n apologeisthai\). Literally, "being about to make my defence." {Whereof I am accused} (\h“n egkaloumai\). Genitive with \egkaloumai\ as in strkjv@19:40| or by attraction from accusative of relative (\ha\) to case of antecedent (\pant“n\).

rwp@Acts:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:26:5 @{Having knowledge of me from the first} (\progin“skontes me an“then\). Literally, "knowing me beforehand" (both \pro\ and \an“then\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thel“sin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tˆn akribestatˆn hairesin\). This is a true superlative (not elative) and one of the three (also \hagi“tatos\, strkjv@Jude:1:20|, \timi“tatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrˆskeias\). From \thrˆskeu“\ and this from \thrˆskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezˆsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Acts:26:7 @{Our twelve tribes} (\to d“dekaphulon hˆm“n\). A word found only here in N.T. and in Christian and Jewish writings, though \d“dekamˆnon\ (twelve month) is common in the papyri and \dekaphulos\ (ten tribes) in Herodotus. Paul's use of this word for the Jewish people, like strkjv@James:1:1| (\tais d“deka phulais\, the twelve tribes), shows that Paul had no knowledge of any "lost ten tribes." There is a certain national pride and sense of unity in spite of the dispersion (Page). {Earnestly} (\en ekteneiƒi\). A late word from \ektein“\, to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke:2:25-28|) as instances of Jews looking for the coming of the Messiah. Note the accusative of \nukta kai hˆmeran\ as in strkjv@20:31|. {Hope to attain} (\elpizei katantˆsai\). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. {I am accused by Jews} (\egkaloumai hupo Ioudai“n\). The very word used in strkjv@23:28| (\enekaloun\) which see, and by Jews of all people in the world whose mainspring was this very "hope." It is a tremendously effective turn.

rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei“\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tˆn para t“n archiere“n exousian lab“n\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumen“n te aut“n\). Genitive absolute with present passive participle of \anaire“\. {I gave my vote against them} (\katˆnegka psˆphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsˆphiz“\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsˆphiz“\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.

rwp@Acts:26:32 @{This man might have been set at liberty} (\Apolelusthai edunato ho anthr“pos houtos\). Conclusion of the second class condition (determined as unfulfilled) without \an\ as in strkjv@24:19| because of \edunato\ (verb of possibility, Robertson, _Grammar_, p. 1014). Note perfect passive infinitive \apolelusthai\ from \apolu“\. He certainly "could have been set free." Why was it not done? {If he had not appealed unto Caesar} (\ei mˆ epekeklˆto Kaisara\). Condition of the second class with the past perfect middle indicative (_op. cit._, p. 1015) of \epikale“\ (cf. strkjv@25:11f.|). But Paul _only_ appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.

rwp@Acts:27:3 @{The next day} (\tˆi heterƒi\). Locative case with \hˆmerƒi\ understood. {We touched} (\katˆchthˆmen\). First aorist passive of \katag“\, the usual term for "coming down" from the seas as \anag“\ above (and verse 4|) is for "going up" to sea. Songs:it _looks_ to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. {Treated Paul kindly} (\philanthr“p“s t“i Paul“i chrˆsamenos\). "Using (\chrˆsamenos\, first aorist middle participle of \chraomai\, to use) Paul (instrumental case used with this verb) kindly" (\philanthr“p“s\, "philanthropically," adverb from \phil-anthr“pos\, love of mankind). He was kindly to Paul throughout the voyage (verse 43; strkjv@28:16|), taking a personal interest in his welfare. {Refresh himself} (\epimeleias tuchein\). Second aorist active infinitive of \tugchan“\ (to obtain) with the genitive \epimeleias\, old word from \epimelˆs\, careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul's long confinement. This is Paul's first visit to Sidon, but Christians were already in Phoenicia (11:19|) and so Paul had "friends" here.

rwp@Acts:27:7 @{When we had sailed slowly} (\braduploountes\). Present active participle of \braduploe“\ (\bradus\, slow, \plous\, voyage). Literally, "sailing slowly," not "having or had sailed slowly." Only here and in Artemidorus (sec. cent. A.D.). It may mean "tacking" before the wind. Polybius uses \tachuploe“\, to sail swiftly. {Many days} (\en hikanais hˆmerais\). See on ¯Luke:7:6| for \hikanos\. Literally, "in considerable days." {With difficulty} (\molis\). Used in old Greek, like \mogis\ (Luke:9:39|) from \molos\, toil (see strkjv@Acts:14:18|). {Over against Cnidus} (\kata tˆn Knidon\). "Down along Cnidus." A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. {The wind not further suffering us} (\mˆ prose“ntos hˆmƒs tou anemou\). Genitive absolute with present active participle of \prosea“\, one of the few words still "not found elsewhere" (Thayer). Regular negative \mˆ\ with participles. They could not go on west as they had been doing since leaving Myra. {We sailed under the lee of Crete} (\hupepleusamen tˆn Krˆtˆn\). See under verse ¯4|. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. {Over against Salmone} (\kata Salm“nˆn\). Off Cape Salmone, a promontory on the east of the island.

rwp@Acts:27:11 @{Gave more heed} (\mƒllon epeitheto\). Imperfect middle of \peith“\, to yield to (with the dative case). The "Frumentarian" centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling). {To the master} (\t“i kubernˆtˆi\). Old word from \kuberna“\, to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and strkjv@Revelation:18:17|. {And to the owner of the ship} (\kai t“i nauklˆr“i\). Old word compounded of \naus\ and \klˆros\ and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan's _Vocabulary_) all have the meaning "captain" rather than "owner."

rwp@Acts:27:23 @{For there stood by me} (\parestˆ gar moi\). Second aorist active (intransitive) indicative of \paristˆmi\ with the locative case (beside me). The very form used by Paul of his trial (2Timothy:4:17|) when "the Lord stood by me" (\ho de kurios moi parestˆ\) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul's present confidence.

rwp@Acts:27:24 @{Thou must stand before Caesar} (\Kaisari se dei parastˆnai\). Note the same \dei\ (must) as in strkjv@23:11| when Jesus appeared to Paul in Jerusalem and the same verb \parastˆnai\ (second aorist active infinitive) used in verse 23|. {Hath granted thee} (\kecharistai soi\). Perfect middle indicative of \charizomai\ and that from \charis\, a gift or grace. The lives of those that sailed with Paul God had spared as a gift (\charis\) to Paul.

rwp@Acts:27:27 @{As we were driven to and fro} (\diapheromen“n hˆm“n\). Genitive absolute with present passive participle of \diapher“\, old verb to bear different ways (\dia=duo\, two), this way and that. Continued to be tossed to and fro in the rough seas. It would seem so to those on board. It does not necessarily mean that the wind had changed. The fourteenth night is reckoned from the time they left Fair Havens. {In the sea of Adria} (\en t“i Hadriƒi\). Not the Adriatic Sea as we now call the sea between Italy and the mainland of Illyricum, but all the lower Mediterranean between Italy and Greece. Luke's usage is like that of Strabo. {Surmised} (\hupenooun\). Imperfect active indicative of \huponoe“\, inchoative, began to suspect. {That they were drawing near to some country} (\prosagein tina autois ch“ran\). Infinitive with accusative of general reference in indirect assertion. \Prosag“\ is here used intransitively and Luke writes from the sailor's standpoint that a certain land was drawing near to them (\autois\, dative). The sailors heard the sound of breakers and grew uneasy.

rwp@Acts:28:3 @{When Paul had gathered} (\sustrepsantos tou Paulou\). Genitive absolute with first aorist active participle of \sustreph“\, old verb to twist or turn together or roll into a bundle. In N.T. only here and strkjv@Matthew:17:22|. {A bundle of sticks} (\phrugan“n ti plˆthos\). "Some multitude (or pile) of dry twigs" (\phrugan“n\ from \phrug“\ or \phruss“\, to dry. Only here in N.T.). {Laid} (\epithentos\). Songs:genitive absolute again with second aorist active participle of \epitithˆmi\, to place upon. Few things show Paul to better advantage than this incident. {By reason of the heat} (\apo tˆs thermˆs\). Old word, only here in N.T. Ablative case with \apo\ (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. {A viper} (\echidna\). The old word used by the Baptist of the Pharisees (Matthew:3:7; strkjv@Luke:3:7|) and by Jesus also (Matthew:12:34; strkjv@23:33|). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul's Bay. But the island now has 1,200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (_Coronella Austriaca_) which still exists in the island may be the "viper," though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. {Fastened on his hand} (\kathˆpse tˆs cheiros autou\). First aorist active indicative of \kathapt“\, to fasten down on with the genitive case. Old verb, here only in N.T. Cf. strkjv@Mark:16:18|.

rwp@Acts:28:4 @{The beast} (\to thˆrion\). Diminutive of \thˆr\ and so little beast. See on ¯Mark:1:13|. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word "_treacle_" for molasses (Latin _theriaca_) from \thˆriakˆ\, an antidote made from the flesh of vipers. Coverdale translates strkjv@Jeremiah:8:22|: "There is no more treacle in Gilead." Jeremy Taylor: "We kill the viper and make treacle of him." {Hanging from his hand} (\kremamenon ek tˆs cheiros autou\). Vivid picture of the snake dangling from Paul's hand. Present middle participle of \kremamai\, late form for \kremannumi\, to hang up, to suspend (cf. strkjv@Galatians:3:13|). {No doubt} (\pant“s\). Literally, By all means, old adverb. Cf. strkjv@21:22; strkjv@Luke:4:23; strkjv@1Corinthians:9:22|. Only by Luke and Paul in the N.T. "They _knew_ that he was a prisoner being taken to Rome on some grave charge, and _inferred_ that the charge was murder" (Page). {Though he hath escaped} (\dias“thenta\). First aorist passive participle of \dias“z“\ (same verb used in strkjv@24:43,44; strkjv@28:1|), so-called concessive use of the participle (Robertson, _Grammar_, p. 1129). {Yet Justice} (\dikˆ\). An abstraction personified like the Latin _Justitia_ (Page). The natives speak of \Dikˆ\ as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. {Hath not suffered} (\ouk eiasen\). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedok“n\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprˆmi\, to blow, to burn, to inflame, to cause to swell. \Prˆth“\, to swell, seems connected and both use the aorist \eprˆsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ˆ katapiptein aphn“ nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de aut“n prosdok“nt“n\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mˆden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mˆden\ the usual negative of the participle and the accusative case the object of \the“rount“n\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball“\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenteri“i\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras aut“i iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu“\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosˆrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hˆmƒs\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithˆmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

rwp@Acts:28:11 @{Which had wintered} (\parakecheimakoti\). Perfect active participle of \paracheimaz“\, to pass the winter. Old verb, in N.T. only strkjv@27:12; strkjv@28:11; strkjv@1Corinthians:16:6; strkjv@Titus:3:12|. The locative case agreeing with \ploi“i\. Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). {Whose sign was the Twin Brothers} (\parasˆm“i Dioskourois\). The word \parasˆm“i\ can be either a substantive (as Revised Version has it) or an adjective "marked by the sign," examples of both uses common in ancient Greek. \Dioskourois\ is in apposition with \parasˆm“i\. The word means the twin sons (\kouros\ or \koros\) of Zeus (\Dios\, genitive of \Zeus\) and Leda, viz., Castor and Pollux. The Attic used the dual, \t“ Dioskor“\. Castor and Pollux were the tutelary deities of sailors whose figures were painted one on each side of the prow of the ship. This sign was the name of the ship. Songs:they start in another grain ship of Alexandria bound for Rome.

rwp@Acts:28:16 @{Paul was suffered to abide by himself} (\epetrapˆ t“i Paul“i menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun t“i phulassonti auton strati“tˆi\). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

rwp@Acts:28:18 @{When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin“\, the same verb used already in strkjv@24:8; strkjv@25:6,26| of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime).

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegont“n t“n Ioudai“n\). Genitive absolute again, \antilegont“n\ (\antileg“\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\ˆnagkasthˆn\). "I was compelled," first aorist passive indicative of \anagkaz“\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch h“s tou ethnous mou ech“n ti katˆgorein\). This use of \h“s\ with a participle (\ech“n\) is common in Greek for the alleged reason. The genitive case with the infinitive \katˆgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

rwp@Acts:28:20 @{Did I intreat} (\parekalesa\). Did I invite you. {Because of the hope of Israel} (\heineken tˆs elpidos tou Israel\). Genitive with preposition \heineken\. The hope of the Messiah is his point as in strkjv@26:6|. {I am bound with this chain} (\tˆn halusin tautˆn perikeimai\). This old verb means to lie around as in strkjv@Luke:17:2; strkjv@Hebrews:12:1|. But it is also used as the passive of \peritithˆmi\, to place around with the accusative of \peritithˆmi\ retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, _Grammar_, p. 815).

rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@Colossians:1:12 @{Who made us meet} (\t“i hikan“santi hˆmƒs\). Or "you" (\humƒs\). Dative case of the articular participle of \hikano“\, late verb from \hikanos\ and in N.T. only here and strkjv@2Corinthians:3:6| (which see), "who made us fit or adequate for." {To be partakers} (\eis merida\). "For a share in." Old word for share or portion (from \meros\) as in strkjv@Acts:8:21; strkjv@16:12; strkjv@2Corinthians:6:15| (the only other N.T. examples). {Of the inheritance} (\tou klˆrou\). "Of the lot," "for a share of the lot." Old word. First a pebble or piece of wood used in casting lots (Acts:1:26|), then the allotted portion or inheritance as here (Acts:8:21|). Cf. strkjv@Hebrews:3:7-4:11|. {In light} (\en t“i ph“ti\). Taken with \merida\ (portion) "situated in the kingdom of light" (Lightfoot).

rwp@Colossians:1:15 @{The image} (\eik“n\). In predicate and no article. On \eik“n\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora“\) in strkjv@Romans:1:20|. {The first born} (\pr“totokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pƒsˆs ktise“s\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \pr“tos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eik“n\ we find \pr“totokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eik“n\ (Image) and to the universe as \pr“totokos\ (First-born).

rwp@Colossians:1:16 @{All things} (\ta panta\). The universe as in strkjv@Romans:11:35|, a well-known philosophical phrase. It is repeated at the end of the verse. {In him were created} (\en aut“i ektisthˆ\). Paul now gives the reason (\hoti\, for) for the primacy of Christ in the work of creation (16f.|). It is the constative aorist passive indicative \ektisthˆ\ (from \ktiz“\, old verb, to found, to create (Romans:1:25|). This central activity of Christ in the work of creation is presented also in strkjv@John:1:3; strkjv@Hebrews:1:2| and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included. {Have been created} (\ektistai\). Perfect passive indicative of \ktiz“\, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. {Through him} (\di' autou\). As the intermediate and sustaining agent. He had already used \en aut“i\ (in him) as the sphere of activity. {And unto him} (\kai eis auton\). This is the only remaining step to take and Paul takes it (1Corinthians:15:28|) See strkjv@Ephesians:1:10| for similar use of \en aut“i\ of Christ and in strkjv@Colossians:1:19; 20| again we have \en aut“i, di' autou, eis auton\ used of Christ. See strkjv@Hebrews:2:10| for \di' hon\ (because of whom) and \di' hou\ (by means of whom) applied to God concerning the universe (\ta panta\). In strkjv@Romans:11:35| we find \ex autou kai di' autou kai eis auton ta panta\ referring to God. But Paul does not use \ex\ in this connection of Christ, but only \en\, \dia\, and \eis\. See the same distinction preserved in strkjv@1Corinthians:8:6| (\ex\ of God, \dia\, of Christ).

rwp@Colossians:1:18 @{The head of the body} (\hˆ kephalˆ tou s“matos\). Jesus is first also in the spiritual realm as he is in nature (verses 18-20|). Paul is fond of the metaphor of the body (\s“ma\) for believers of which body Christ is the head (\kephalˆ\) as seen already in strkjv@1Corinthians:11:3; strkjv@12:12,27; strkjv@Romans:12:5|. See further strkjv@Colossians:1:24: strkjv@2:19; strkjv@Ephesians:1:22f.; strkjv@4:2,15; strkjv@5:30|. {The church} (\tˆs ekklˆsias\) Genitive case in explanatory apposition with \tou s“matos\. This is the general sense of \ekklˆsia\, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (\ta panta\) in verses 15-17| and the realm of spirit or grace in verses 18-20|. A like general sense of \ekklˆsia\ occurs in strkjv@Ephesians:1:22f.; strkjv@5:24-32; strkjv@Hebrews:12:23|. In strkjv@Ephesians:2:11-22| Paul uses various figures for the kingdom of Christ (commonwealth \politeia\, verse 12|, one new man \eis hena kainon anthr“pon\, verse 15|, one body \en heni s“mati\, verse 16|, family of God \oikeioi tou theou\, verse 19|, building or temple \oikodomˆ\ and \naos\, verses 20-22|). {Who} (\hos\). Causal use of the relative, "in that he is." {The beginning} (\hˆ archˆ\). It is uncertain if the article (\hˆ\) is genuine. It is absolute without it. Christ has priority in time and in power. See strkjv@Revelation:3:14| for his relation as \archˆ\ to creation and strkjv@1Corinthians:15:20,23| for \aparchˆ\ used of Christ and the resurrection and strkjv@Acts:3:14| for \archˆgos\ used of him as the author of life and strkjv@Hebrews:2:10| of Jesus and salvation and strkjv@Hebrews:12-2| of Jesus as the pioneer of faith. {That in all things he might have the preeminence} (\hina genˆtai en pƒsin autos pr“teu“n\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, "that he himself in all things (material and spiritual) may come to (\genˆtai\, not \ˆi\, be) hold the first place" (\pr“teu“n\, present active participle of \pr“teu“\, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See strkjv@Revelation:1:5| for this same use of \pr“totokos\ with \t“n nekr“n\ (the dead).

rwp@Colossians:1:19 @{For it was the good pleasure of the Father} (\hoti eudokˆsen\). No word in the Greek for "the Father," though the verb calls for either \ho theos\ or \ho patˆr\ as the subject. This verb \eudoke“\ is common in the N.T. for God's will and pleasure (Matthew:3:17; strkjv@1Corinthians:10:5|). {All the fulness} (\pƒn to plˆr“ma\). The same idea as in strkjv@2:9| \pƒn to plˆr“ma tˆs theotˆtos\ (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from \plˆro“\, to fill full, used in various senses as in strkjv@Mark:8:20| of the baskets, strkjv@Galatians:4:10| of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. {Should dwell} (\katoikˆsai\). First aorist active infinitive of \katoike“\, to make abode or home. All the divine attributes are at home in Christ (\en aut“i\).

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

rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete tˆi pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemeli“menoi\). Perfect passive participle of \themelio“\, old verb from \themelios\ (adjective, from \thema\ from \tithˆmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\mˆ metakinoumenoi\). Present passive participle (with negative \mˆ\) of \metakine“\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo tˆs elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou ˆkousate\). Genitive case of relative either by attraction or after \ˆkousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kˆruchthentos\). First aorist passive participle of \kˆruss“\, to herald, to proclaim. {In all creation} (\en pasˆi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz“\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonˆsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.

rwp@Colossians:1:28 @{Whom} (\hon\). That is, "Christ in you, the hope of glory." {We proclaim} (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell“\) throughout (\kata\), to proclaim far and wide (Acts:13:5|). {Admonishing} (\nouthetountes\). Old verb from \nouthetˆs\, admonisher (from \nous, tithˆmi\). See already strkjv@Acts:20:31; strkjv@1Thessalonians:5:12,14; strkjv@2Thessalonians:3:15|, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" {Every man} (\panta anthr“pon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). {That we may present} (\hina parastˆs“men\). Final use of \hina\ and first aorist active subjunctive of \paristˆmi\, for which see strkjv@1:22|, the final presentation to Christ. {Perfect} (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Hebrews:5:14|), mature and ripened Christians (4:22|), the full-grown man in Christ (Ephesians:4:13|). The relatively perfect (Phillipians:3:15|) will on that day of the presentation be fully developed as here (Colossians:4:12; strkjv@Ephesians:4:13|). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

rwp@Colossians:2:1 @{How greatly I strive} (\hˆlikon ag“na ech“\). Literally, "how great a contest I am having." The old adjectival relative \hˆlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Ag“na\ carries on the metaphor of \ag“nizomenos\ in strkjv@1:29|. {For them at Laodicea} (\t“n en Laodikiƒi\). {Supply} \huper\ as with \huper hum“n\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to pros“pon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \tout“n\ after \huper\. The form \heorakan\ (perfect active indicative of \hora“\ instead of the usual \he“rakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \“\ (see strkjv@John:1:18| for \he“raken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \he“rakan\.

rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en aut“i katoikei pƒn to plˆr“ma tˆs theotˆtos s“matik“s\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiotˆs\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiotˆs\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plˆr“ma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\s“matik“s\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\t“i s“mati tˆs doxˆs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

rwp@Colossians:2:11 @{Ye were also circumcised} (\kai perietmˆthˆte\). First aorist passive indicative of \peritemn“\, to circumcise. But used here as a metaphor in a spiritual sense as in strkjv@Romans:2:29| "the circumcision of the heart." {Not made with hands} (\acheiropoiˆt“i\). This late and rare negative compound verbal occurs only in the N.T. (Mark:14:58; strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|) by merely adding \a\ privative to the old verbal \cheiropoiˆtos\ (Acts:7:48; strkjv@Ephesians:2:11|), possibly first in strkjv@Mark:14:58| where both words occur concerning the temple. In strkjv@2Corinthians:5:1| the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (\en tˆi apekdusei\). As if an old garment (the fleshly body). From \apekduomai\ (Colossians:2:15|, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (\apo, ek\), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (\tou Christou\). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes aut“i en t“i baptismati\). Second aorist passive participle of \sunthapt“\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\aut“i\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en h“i kai sunˆgerthˆte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir“\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia tˆs piste“s\). {In the working of God} (\tˆs energeias tou theou\). Objective genitive after \piste“s\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir“\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.

rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunez“opoiˆsen\ (did he quicken) and repeated (second \humƒs\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois parapt“masin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \parapt“masin\ (from \parapipt“\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai tˆi akroboustiƒi tˆs sarkos hum“n\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunez“opoiˆsen sun aut“i\). First aorist active indicative of the double compound verb \sunz“opoie“\, to make alive (\z“os, poie“\) with (\sun\, repeated also with \aut“i\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun aut“i\ here referring to Christ. This can be true even if Christ be the subject of \ˆrken\ in verse 14|. {Having forgiven us} (\charisamenos hˆmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.

rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph“\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hˆm“n cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph“\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hˆm“n\) and adds "which was contrary to us" (\ho ˆn hupenantion hˆmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai ˆrken ek tou mesou\). Perfect active indicative of \air“\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\air“n\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \ˆrken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\prosˆl“sas auto t“i staur“i\). First aorist active participle of old and common verb \prosˆlo“\, to fasten with nails to a thing (with dative \staur“i\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \staur“i\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet“\). Late and rare compound (\kata, brabeu“\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet“\ in verse 16|. {By a voluntary humility} (\thel“n en tapeinophrosunˆi\). Present active participle of \thel“\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosunˆi\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrˆskia\ in verse 23|. {And worshipping of the angels} (\kai thrˆskeiƒi t“n aggel“n\). In strkjv@3:12| humility (\tapeinophrosunˆn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateu“n\). Some MSS. have "not," but not genuine. This verb \embateu“\ (from \embatˆs\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateu“n\ (a verb that does not exist, though \kenembate“\ does occur) with \ai“ra\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eikˆi phusioumenos\). Present passive participle of \phusio“\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.

rwp@Colossians:3:4 @{When Christ shall be manifested} (\hotan ho Christos phaner“thˆi\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \phanero“\, "whenever Christ is manifested," a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in strkjv@1John:3:2|. {Ye also together with him} (\kai humeis sun aut“i\). That is the joy of this blessed hope. He repeats the verb about us \phaner“thˆsesthe\ (future passive indicative) and adds \en doxˆi\ (in glory). Not to respond to this high appeal is to be like Bunyan's man with the muck-rake.

rwp@Colossians:3:7 @{Walked aforetime} (\periepatˆsate pote\). First aorist (constative) indicative referring to their previous pagan state. {When ye lived} (\hote ezˆte\). Imperfect active indicative of \za“\, to live, "ye used to live" (customary action). Sharp distinction in the tenses.

rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithˆmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgˆn\, wrath \thumon\, malice \kakian\, railing \blasphˆmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos hum“n\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

rwp@Colossians:3:9 @{Lie not to another} (\mˆ pseudesthe eis allˆlous\). Lying (\pseudos\) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (\mˆ\ and the present middle imperative). It means either "stop lying" or "do not have the habit of lying." {Seeing that ye have put off} (\apekdusamenoi\). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb \apekduomai\, for which see strkjv@2:15|. The \apo\ has the perfective sense (wholly), "having stripped clean off." The same metaphor as \apothesthe\ in verse 8|. {The old man} (\ton palaion anthr“pon\). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Romans:6:6|) and dropped now once and for all as a mode of life (aorist tense). See same figure in strkjv@Ephesians:4:22|. \Palaios\ is ancient in contrast with \neos\ (young, new) as in strkjv@Matthew:9:17| or \kainos\ (fresh, unused) as in strkjv@Matthew:13:52|. {With his doings} (\sun tais praxesin autou\). Practice must square with profession.

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

rwp@Colossians:3:16 @{The word of Christ} (\ho logos tou Christou\). This precise phrase only here, though "the word of the Lord" in strkjv@1Thessalonians:1:8; strkjv@4:15; strkjv@2Thessalonians:3:1|. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. \Christou\ can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See strkjv@1John:2:14|. {Dwell} (\enoikeit“\). Present active imperative of \enoike“\, to make one's home, to be at home. {In you} (\en humin\). Not "among you." {Richly} (\plousi“s\). Old adverb from \plousios\ (rich). See strkjv@1Timothy:6:17|. The following words explain \plousi“s\. {In all wisdom} (\en pasˆi sophiƒi\). It is not clear whether this phrase goes with \plousi“s\ (richly) or with the participles following (\didaskontes kai nouthetountes\, see strkjv@1:28|). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in strkjv@Romans:12:11f.,16|. {With psalms} (\psalmois\, the Psalms in the Old Testament originally with musical accompaniment), {hymns} (\humnois\, praises to God composed by the Christians like strkjv@1Timothy:3:16|), {spiritual songs} (\“idais pneumatikais\, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it. {Singing with grace} (\en chariti ƒidontes\). In God's grace (2Corinthians:1:12|). The phrase can be taken with the preceding words. The verb \ƒid“\ is an old one (Ephesians:5:19|) for lyrical emotion in a devout soul. {In your hearts} (\en tais kardiais hum“n\). Without this there is no real worship "to God" (\t“i the“i\). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.

rwp@Colossians:4:7 @{All my affairs} (\ta kat' eme panta\). "All the things relating to me." The accusative case the object of \gn“risei\. The same idiom in strkjv@Acts:25:14; strkjv@Phillipians:1:2|. {Tychicus} (\Tuchikos\). Mentioned also in strkjv@Ephesians:6:21| as the bearer of that Epistle and with the same verb \gn“risei\ (future active of \gn“riz“\) and with the same descriptive epithet as here (\ho agapˆtos adelphos kai pistos diakonos en Kuri“i\, the beloved brother and faithful minister in the Lord) except that here we have also \kai sundoulos\ (and fellow-servant). Abbott suggests that Paul adds \sundoulos\ because he had used it of Epaphras in strkjv@1:7|. Perhaps \pistos\ goes with both substantives and means faithful to Paul as well as to Christ.

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmal“tos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstrati“tes\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnabƒ\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthˆi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

rwp@Colossians:4:15 @{Nymphas} (\Numphan\). That is masculine, if \autou\ (his) is genuine (D E K L) after \kat' oikon\, but \Numpha\ (feminine) if \autˆs\ (her) is read (B 67). Aleph A C P read \aut“n\ (their), perhaps including \adelphous\ (brethren) and so locating this church (\ekklˆsia\) in Laodicea. It was not till the third century that separate buildings were used for church worship. See strkjv@Romans:16:5| for Prisca and Aquila. It is not possible to tell whether it is "her" or "his" house here.

rwp@Ephesians:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:21 @{Far above all rule} (\huperan“ pasˆs archˆs\). Late compound adverbial preposition (\huper, an“\) with the ablative case. In N.T. only here and strkjv@Hebrews:9:5|. As in strkjv@Colossians:1:16|, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy. {World} (\ai“ni\). "Age." See this identical expression in strkjv@Matthew:12:32| for the present time (Gal strkjv@1:4; strkjv@1Timothy:6:17|) and the future life (Ephesians:2:7; strkjv@Luke:20:35|). Both combined in strkjv@Mark:10:30; strkjv@Luke:18:30|.

rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton ai“na tou kosmou toutou\). Curious combinations of \ai“n\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta tˆs exousias tou aeros\). \Aˆr\ was used by the ancients for the lower and denser atmosphere and \aithˆr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho arch“n tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois tˆs apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).

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

rwp@Ephesians:4:32 @{Be ye kind to one another} (\ginesthe eis allˆlous chrˆstoi\). Present middle imperative of \ginomai\, "keep on becoming kind (\chrˆstos\, used of God in strkjv@Romans:2:4|) toward one another." See strkjv@Colossians:3:12f|. {Tenderhearted} (\eusplagchnoi\). Late word (\eu, splagchna\) once in Hippocrates, in LXX, here and strkjv@1Peter:3:8| in N.T.

rwp@Ephesians:5:27 @{That he might present} (\hina parastˆsˆi\). Final clause with \hina\ and first aorist active subjunctive of \paristˆmi\ (see strkjv@Colossians:1:22| for parallel) as in strkjv@2Corinthians:11:2| of presenting the bride to the bridegroom. Note both \autos\ (himself) and \heaut“i\ (to himself). {Glorious} (\endoxon\). Used of splendid clothing in strkjv@Luke:7:25|. {Spot} (\spilos\). Late word, in N.T. only here and strkjv@2Peter:2:13|, but \spilo“\, to defile in strkjv@James:3:6; strkjv@Jude:1:23|. {Wrinkle} (\rutida\). Old word from \ru“\, to contract, only here in N.T. {But that it should be holy and without blemish} (\all' hina ˆi hagia kai am“mos\). Christ's goal for the church, his bride and his body, both negative purity and positive.

rwp@Ephesians:6:13 @{Take up} (\analabete\). Second aorist active imperative of \analamban“\, old word and used (\analab“n\) of "picking up" Mark in strkjv@2Timothy:4:11|. {That ye may be able to withstand} (\hina dunˆthˆte antistˆnai\). Final clause with \hina\ and first aorist passive subjunctive of \dunamai\ with \antistˆnai\ (second aorist active infinitive of \anthistˆmi\, to stand face to face, against). {And having done all to stand} (\kai hapanta katergasa menoi stˆnai\). After the fight (wrestle) is over to stand (\stˆnai\) as victor in the contest. Effective aorist here.

rwp@Ephesians:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon tˆs piste“s\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta belˆ ta pepur“mena\). \Belos\ is an old word for missile, dart (from \ball“\, to throw), only here in N.T. \Pepur“mena\ is perfect passive participle of \puro“\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.

rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kan“n\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\tˆi katholikˆi mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\hˆ katholikˆ ekklˆsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).

rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).

rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_ (1927). Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_ (1906). Clemen, _Einheitlichkeit d. paul. Briefe_ (1894). Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_ (1899). Hayes, _Paul and His Epistles_ (1915). Heinrici, _Die Forschungen uber die paul. Briefe_ (1886). Lake, _The Earlier Epistles of St. Paul_ (1915). Lewin, _Life and Epistles of St. Paul_. (1875). Neil, _The Pauline Epistles_ (1906). Scott, _The Pauline Epistles_ (1909). Shaw, _The Pauline Epistles_ (1903). Vischer, _Die Paulusbriefe_ (1910). Voelter, _Die Composition der paul. Haupt Briefe_ (1890). Voelter, _Paulus und seine Briefe_ (1905). Way, _The Letters of Paul to Seven Churches and Three Friends_ (1906) Weinel, _Die Echtheit der paul. Hauptbriefe_ (1920). Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_ (1901). Weiss, B., _Die Paulinische Briefe_ (1902). Wood, _Life, Letters, and Religion of St. Paul_ (1925). strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthr“p“n oude di' anthr“pou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthr“p“n\) and that it had come to him through (\di' anthr“pou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Iˆsou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekr“n\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir“\ is often used in N.T. for raising from the sleep of death, to wake up the dead.

rwp@Galatians:1:7 @{Which is not another} (\ho ouk estin allo\). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative \ho\ (which) refers to \heteron euaggelion\ (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). {Only} (\ei mˆ\). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). {Who disturb you} (\hoi tarassontes\). The disturbers. This very verb \tarass“\ is used in strkjv@Acts:17:8| of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. {Would pervert} (\thelontes metastrepsai\). "Wish to turn about," change completely as in strkjv@Acts:2:20; strkjv@James:4:9|. The very existence of the gospel of Christ was at stake.

rwp@Galatians:1:12 @{Nor was I taught it} (\oute edidachthˆn\). He did not receive it "from man" (\para anthr“p“n\, which shuts out both \apo\ and \dia\ of verse 1|), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" (\di' apokalupse“s Iˆsou Christou\). He used \parelabon\ in strkjv@1Corinthians:15:3| about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active \parelabon\, from \paralamban“\, for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in strkjv@1Corinthians:11:23| he expressly says concerning the origin of the Lord's Supper: "I received (\parelabon\, again) from the Lord." The Lord Jesus revealed his will to Paul.

rwp@Galatians:1:13 @{My manner of life} (\tˆn emˆn anastrophˆn\). 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 t“i Ioudaism“i\). "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' huperbolˆn\). "According to excess" (throwing beyond, \huperbolˆ\). {I persecuted} (\edi“kon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autˆn\). 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:1:22 @{And I was still unknown} (\ˆmˆn de agnoumenos\). Periphrastic imperfect passive of \agnoe“\, not to know. {By face} (\t“i pros“p“i\). Associative instrumental case. {Of Judea} (\tˆs 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 \ekklˆsia\ is used, but in a geographic sense for Judea, Samaria, and Galilee.

rwp@Galatians:1:23 @{They only heard} (\monon akouontes ˆsan\). Periphrastic imperfect, "They were only hearing from time to time." {That once persecuted us} (\ho di“k“n hˆmas pote\). Present active articular participle, a sort of participle of antecedent time suggested by \pote\, "the one who used to persecute us once upon a time." {The faith} (\tˆn pistin\). Here used in the sense of "the gospel" as in strkjv@Acts:6:7|.

rwp@Galatians:2:1 @{Then after the space of fourteen years I went up again} (\epeita dia dekatessar“n et“n palin anebˆn\) This use of \dia\ for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in strkjv@Acts:15| when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts:15:1f.|). But Paul passes by another visit to Jerusalem, that in strkjv@Acts:11:30| when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in strkjv@Acts:12| apparently preceded that visit and Peter had left for another place (Acts:12:17|). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts:15:4,6-29|). {With Barnabas} (\meta Barnabƒ\). As in strkjv@Acts:15:2|. {Taking Titus also with me} (\sunparalab“n kai Titon\). Second aorist active participle of \sunparalamban“\ the very verb used in strkjv@Acts:15:37f.| of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemˆn autois\). Second aorist middle indicative of old word \anatithˆmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\mˆ p“s eis kenon trech“ ˆ edramon\). Negative purpose with the present subjunctive (\trech“\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain“\, old word kin to \phask“\ (\bask“\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph“\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph“\ was sometimes used in the sense of painting, but no example of \prograph“\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaur“menos\ is perfect passive participle of \stauro“\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\t“n parabase“n charin prosetethˆ\). First aorist passive of \prostithˆmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain“\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthˆi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epˆggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggel“n\). Second aorist passive participle of \diatass“\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesitˆs\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep“\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri tˆs prothesmias tou patros\). Supply \hˆmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithˆmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

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

rwp@Galatians:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt“\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.

rwp@Galatians:5:15 @{If ye bite and devour one another} (\ei allˆlous daknete kai katesthiete\). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs. {That ye be not consumed one of another} (\mˆ hup' allˆl“n anal“thˆte\). Negative final clause with first aorist passive subjunctive of \analisk“\, old word to consume or spend. In N.T. only here and strkjv@Luke:9:54|. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.

rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\allˆlois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\allˆlois\). {That ye may not do} (\hina mˆ poiˆte\). "That ye may not keep on doing" (present active subjunctive of \poie“\). {That ye would} (\ha ean thelˆte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).

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 (\eid“latreia\, 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 (\zˆlos\ or \zˆloi\, 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 (\k“moi\, 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@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en hui“i\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalˆsas\). First aorist active participle of \lale“\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophˆtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumer“s\). "In many portions." Adverb from late adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrop“s\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@Hebrews:1:3 @{Being} (\“n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \ˆn\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparch“n\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma tˆs doxˆs\). The word \apaugasma\, late substantive from \apaugaz“\, to emit brightness (\augˆ, augaz“\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old word from \charass“\, to cut, to scratch, to mark. It first was the agent (note ending \=tˆr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktˆr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morphˆ theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\pher“n te\). Present active participle of \pher“\ closely connected with \“n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\t“i rˆmati tˆs duname“s autou\). Instrumental case of \rˆma\ (word). See strkjv@11:3| for \rˆmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poiˆsamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz“\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\tˆs megalosunˆs en hupsˆlois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupsˆlois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

rwp@Hebrews:1:12 @{A mantle} (\peribolaion\). Old word for covering from \pariball“\, to fling around, as a veil in strkjv@1Corinthians:11:15|, nowhere else in N.T. {Shalt thou roll up} (\helixeis\). Future active of \heliss“\, late form for \heiliss“\, in N.T. only here and strkjv@Revelation:6:14|, to fold together. {As a garment} (\h“s himation\). LXX repeats from 11|. {They shall be changed} (\allagˆsontai\). Second future passive of \allass“\, old verb, to change. {Shall not fail} (\ouk ekleipsousin\). Future active of \ekleip“\, to leave out, to fail, used of the sun in strkjv@Luke:23:45|. "Nature is at his mercy, not he at nature's" (Moffatt).

rwp@Hebrews:2:2 @{For if... proved steadfast} (\ei gar... egeneto bebaios\). Condition of first class, assumed as true. {Through angels} (\di' aggel“n\). Allusion to the use of angels by God at Sinai as in strkjv@Acts:7:38,53; Gal strkjv@3:19|, though not in the O.T., but in Josephus (_Ant_. XV. 156). {Transgression and disobedience} (\parabasis kai parakoˆ\). Both words use \para\ as in \pararu“men\, refused to obey (stepping aside, \para-basis\ as in strkjv@Romans:2:23|), neglect to obey (\par-akoˆ\ as in strkjv@Romans:5:19|), more than a mere hendiadys. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward) and \apodid“mi\, to give back. The old Greeks used \misthodosia\. {Just} (\endikon\). Old compound adjective, in N.T. only here and strkjv@Romans:3:8|.

rwp@Hebrews:2:3 @{How shall we escape?} (\p“s hˆmeis ekpheuxometha;\). Rhetorical question with future middle indicative of \ekpheug“\ and conclusion of the condition. {If we neglect} (\amelˆsantes\). First aorist active participle of \amele“\, "having neglected." {Songs:great salvation} (\tˆlikautˆs s“tˆrias\). Ablative case after \amelˆsantes\. Correlative pronoun of age, but used of size in the N.T. (James:3:4; strkjv@2Corinthians:1:10|). {Which} (\hˆtis\). "Which very salvation," before described, now summarized. {Having at the first been spoken} (\archˆn labousa laleisthai\). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary _Koin‚_ idiom (Polybius, etc.). {Through the Lord} (\dia tou kuriou\). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. {Was confirmed} (\ebebai“thˆ\). First aorist passive indicative of \bebaio“\, from \bebaios\ (stable), old verb as in strkjv@1Corinthians:1:6|. {By them that heard} (\hupo t“n akousant“n\). Ablative case with \hupo\ of the articular first aorist active participle of \akou“\. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians:1:11|) got his message directly from Christ.

rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture“\, to join (\sun\) in giving additional (\epi\) testimony (\marture“\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\sˆmeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \sˆmeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tˆn autou thelˆsin\). The word \thelˆsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.

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

rwp@Hebrews:2:10 @{It became him} (\eprepen aut“i\). Imperfect active of \prep“\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \telei“sai\ as subject, though personal in strkjv@Hebrews:7:26|. \Aut“i\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archˆgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \aut“i\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en aut“i, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag“\ in the accusative case in spite of the dative \aut“i\ just before to which it refers. {The author} (\ton archˆgon\). Old compound word (\archˆ\ and \ag“\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\telei“sai\). First aorist active infinitive of \teleio“\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:2:18 @{In that} (\en h“i\). Literally, "In which" (\=en tout“i en h“i\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en h“i\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch“\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz“\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\boˆthˆsai\). First aorist active infinitive of the old compound verb \boˆthe“\ (\boˆ\, a cry, \the“\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz“\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klˆse“s epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \hˆ an“ klˆsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanoˆsate\). First aorist active imperative of \katanoe“\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Iˆsoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea tˆs homologias hˆm“n\). In descriptive apposition with \Iˆsoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell“\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutˆs\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe“\ (\homon\, same, \leg“\, say), to say the same thing, to agree, to confess, to profess.

rwp@Hebrews:3:5 @{And Moses} (\kai M“usˆs men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\h“s therap“n\). Old word, in LXX, only here in N.T. and quoted from strkjv@Numbers:12:7f|. Kin to the verb \therapeu“\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion t“n lalˆthˆsomen“n\). Objective genitive of the articular future passive participle of \lale“\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In strkjv@9:9| see \parabolˆ\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\h“s huios\). Instead of a \therap“n\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therap“n\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In strkjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).

rwp@Hebrews:4:15 @{That cannot be touched with the feeling} (\mˆ dunamenon sunpathˆsai\). "Not able to sympathize with." First aorist passive infinitive of \sunpathe“\, late compound verb from the late adjective \sunpathos\ (Romans:12:15|), both from \sunpasch“\, to suffer with (1Corinthians:12:26; strkjv@Romans:8:17|), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and strkjv@10:34|). {One that hath been tempted} (\pepeirasmenon\). Perfect passive participle of \peiraz“\, as already shown in strkjv@2:17f|. {Without sin} (\ch“ris hamartias\). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" (\astheneiai\) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (\amiantos\) in a world of sin (John:8:46|). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

rwp@Hebrews:5:2 @{Who can bear gently} (\metriopathein dunamenos\). Present active infinitive of the late verb \metriopathe“\ (\metrios\, moderate, \pate“\, to feel or suffer). It is a philosophical term used by Aristotle to oppose the \apatheia\ (lack of feeling) of the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). {With the ignorant} (\tois agnoousin\). Dative case of the articular present active participle of \agnoe“\, old verb not to know (Mark:9:32|). {And erring} (\kai plan“menois\). Present middle participle (dative case) of \plana“\. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (\hekousi“s\, strkjv@10:26|) had no provision in the Levitical system. For deliberate apostasy (3:12; strkjv@10:26|) no pardon is offered. {Is compassed with infirmity} (\perikeitai astheneian\). Present passive indicative of the old verb \perikeimai\ here used transitively as in strkjv@Acts:28:20| (\halusin\, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

rwp@Hebrews:5:12 @{Teachers} (\didaskaloi\). Predicate nominative after \einai\. {By reason of the time} (\dia ton chronon\). Alas, what a commentary on modern Christians. {That some one teach you the rudiments} (\tou didaskein humas tina ta stoicheia\). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (\humas\, you) and the thing (\ta stoicheia\, the rudiments) and the accusative of general reference (\tina\, as to some one). For \stoicheia\ see strkjv@Galatians:4:3,9; strkjv@Colossians:2:8|. {Of the first principles of the oracles of God} (\tˆs archˆs t“n logi“n tou theou\). Three genitives linked to each other. \Archˆs\ (beginning) illustrates \ta stoicheia\, just before, the A B C of Christian teaching like strkjv@Hebrews:6:1f|. \Logion\ is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Acts:7:38; Rom strkjv@3:2|), of God's word through Christians (1Peter:4:11|), of the substance of Christian teaching (Hebrews:5:12|). {Of milk} (\galaktos\). Because still babes (1Corinthians:3:2|) and not able to chew "solid food" (\stereƒs trophˆs\), without intellectual and spiritual teeth.

rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmat“n ametathet“n\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina ech“men\). Purpose clause with \hina\ and the present active subjunctive of \ech“\, "that we may keep on having." {Strong consolation} (\ischuran paraklˆsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug“\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratˆsai\). First aorist active (single act) infinitive of \krate“\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimenˆs\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).

rwp@Hebrews:6:20 @{As a forerunner} (\prodromos\). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (\egguos\, strkjv@Hebrews:7:22|) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. {A high priest for ever} (\archiereus eis ton ai“na\). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (5:10f.|).

rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton ai“na\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantˆsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta“\) see strkjv@Luke:9:37|. {Slaughter} (\kopˆs\). Old word for cutting (\kopt“\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).

rwp@Hebrews:7:2 @{A tenth} (\dekatˆn\). It was common to offer a tenth of the spoils to the gods. Songs:Abraham recognized Melchizedek as a priest of God. {Divided} (\emerisen\). First aorist active of \meriz“\, from \meros\ (portion), to separate into parts. From this point till near the end of verse 3| (the Son of God) is a long parenthesis with \houtos\ of verse 1| as the subject of \menei\ (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. strkjv@1:8|) and Salem (peace).

rwp@Hebrews:7:9 @{Songs:to say} (\h“s epos eipein\). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with \h“s\. {Hath paid tithes} (\dedekat“tai\). Perfect passive indicative of \dekato“\, "has been tithed." This could only be true of Levi "so to speak."

rwp@Hebrews:7:19 @{Made nothing perfect} (\ouden etelei“sen\). Another parenthesis. First aorist active indicative of \teleio“\. See verse 11|. And yet law is necessary. {A bringing in thereupon} (\epeisag“gˆ\). An old double compound (\epi\, additional, \eisag“gˆ\, bringing in from \eisag“\). Here only in N.T. Used by Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. {Of a better hope} (\kreittonos elpidos\). This better hope (6:18-20|) does bring us near to God (\eggizomen t“i the“i\) as we come close to God's throne through Christ (4:16|).

rwp@Hebrews:7:22 @{By so much also} (\kata tosouto kai\). Correlative demonstrative corresponding to \kath' hoson\ (the relative clause) in verse 20|. {The surety} (\egguos\). Vulgate _sponsor_. Old word, here only in the N.T., adjective (one pledged, betrothed), from \egguˆ\, a pledge, here used as substantive like \egguˆtˆs\, one who gives a pledge or guarantee. There may be a play on the word \eggiz“\ in verse 19|. \Eggua“\ is to give a pledge, \eggualiz“\, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator (\ho mesitˆs\, strkjv@8:6|) between God and man (Son of God and Son of man).

rwp@Hebrews:7:25 @{Wherefore} (\hothen\). Since he alone holds this priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in N.T. only here and strkjv@Luke:13:10|. Vulgate renders it _in perpetuum_ (temporal idea) or like \pantote\. This is possible, but the common meaning is completely, utterly. {Draw near} (\proserchomenous\). Present middle participle of \proserchomai\, the verb used in strkjv@4:16| which see. {To make intercession} (\eis to entugchanein\). Purpose clause with \eis\ and the articular present active infinitive of \entugchan“\ for which verb see strkjv@Romans:8:34|. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).

rwp@Hebrews:7:27 @{First} (\proteron\). Regular adverb for comparison between two, though \pr“ton\ often occurs also (John:1:41|), with \epeita\ (then) following. {For the sins} (\ton\). Only the article in the Greek with repetition of \huper\ or of \hamarti“n\. {When he offered up himself} (\heauton anenegkas\). First aorist active participle of \anapher“\, to offer up. See same idea in strkjv@9:14| where \heauton prosˆnegken\ is used. Old verb for sacrifice to place on the altar (1Peter:2:5,24|).

rwp@Hebrews:8:2 @{Minister} (\leitourgos\). See on ¯Romans:13:6; strkjv@Phillipians:2:25|. {Of the sanctuary} (\t“n hagi“n\). "Of the holy places" (\ta hagia\), without any distinction (like strkjv@9:8f.; strkjv@10:19; strkjv@13:11|) between the holy place and the most holy place as in strkjv@9:2f|. {Of the true tabernacle} (\tˆs skˆnˆs tˆs alˆthinˆs\). By way of explanation of \t“n hagi“n\. For \skˆnˆ\ see strkjv@Matthew:17:4| and \skˆnos\ (2Corinthians:5:1|), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see strkjv@John:1:9| for \alˆthinos\. {Pitched} (\epˆxen\). First aorist active indicative of \pˆgnumi\, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. strkjv@Numbers:24:6|.

rwp@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu“\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skiƒi\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eik“n\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrˆmatistai\). Perfect passive indicative of \chrˆmatiz“\, old verb (from \chrˆma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phˆsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Horƒ poiˆseis\). Common Greek idiom with present active imperative of \hora“\ and the volitive future of \poie“\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.

rwp@Hebrews:9:1 @{Even the first covenant} (\kai hˆ pr“tˆ\). \Kai\ (even) is doubtful. No word for covenant with \pr“te\ (cf. strkjv@8:7|). {Had} (\eiche\). Imperfect active, used to have. {Ordinances} (\dikai“mata\). Regulations (from \dikaio“\) as in strkjv@Luke:1:6; strkjv@Romans:5:16|. {Of divine service} (\latreias\). No word for "divine," though worship is meant as in strkjv@Romans:9:4; strkjv@Phillipians:3:3|. Genitive case. {And its sanctuary, a sanctuary of this world} (\to te hagion kosmikon\). By \to hagion\ the author describes the whole sanctuary (Exodus:36:3; strkjv@Numbers:3:38|) like \t“n hagi“n\ in strkjv@8:2|. \Kosmikon\ is a late adjective (Aristotle, Plutarch) from \kosmos\, relating to this world, like \epi gˆs\ (upon earth) of strkjv@8:4|. It is in the predicate position, not attributive.

rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatˆrion\). The present active participle \echousa\ (feminine singular) agrees with \skˆnˆ\ (the Holy of Holies). It is not certain whether \thumiatˆrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastˆrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tˆn kib“ton tˆs diathˆkˆs\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hˆi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\hˆ blastˆsasa\, first aorist active participle of \blastan“\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).

rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dˆlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dˆlo“\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tˆn t“n hagi“n hodon\). Here as in verses 12,25| \t“n hagi“n\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mˆp“ pephaner“sthai\). Perfect passive infinitive of \phanero“\, to make plain (\phaneros\) in indirect discourse after \dˆlountos\ with negative \mˆp“\. {While as the first tabernacle is yet standing} (\eti tˆs pr“tˆs skˆnˆs echousˆs stasin\). Another genitive absolute with present active participle of \ech“\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi br“masin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikai“masin sarkos\). But the correct text is undoubtedly simply \dikai“mata sarkos\ (nominative case), in apposition with \d“ra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikai“mata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorth“se“s\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorth“sis\ is a late word, here alone in N.T. (from \diortho“\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho“\ in strkjv@Hebrews:12:12|. Here for reformation like \diorth“ma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).

rwp@Hebrews:9:14 @{How much more} (\pos“i mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ai“niou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosˆnegken\). Second aorist active indicative of \prospher“\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\am“mon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tˆn suneidˆsin hum“n\). Future active indicative of \kathariz“\. Some MSS. have \hˆm“n\ (our). The old Greek used \kathair“\, not \kathariz“\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekr“n erg“n\). As in strkjv@6:1|. "A pause might be made before \erg“n\, from dead--(not bodies but) works."

rwp@Hebrews:10:24 @{Let us consider one another} (\katano“men allˆlous\). Present (keep on doing so) active volitive subjunctive of \katanoe“\. The verb used about Jesus in strkjv@3:1|. {To provoke} (\eis paroxusmon\). Our very word "paroxysm," from \paroxun“\ (\para, oxun“\ from \oxus\, sharp), to sharpen, to stimulate, to incite. Songs:here in good sense (for incitement to), but in strkjv@Acts:15:39| the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in the papyri). {Unto love and good works} (\agapˆs kai kal“n erg“n\). Objective genitive. Songs:Paul seeks to stir up the Corinthians by the example of the Macedonians (2Corinthians:8:1-7|).

rwp@Hebrews:10:29 @{How much} (\pos“i\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\tim“rias\). Genitive case with \axi“thˆsetai\ (first future passive of \axio“\, to deem worthy). The word \tim“ria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatˆsas\). First aorist active articular participle of \katapate“\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en h“i hˆgiasthˆ\). First aorist passive indicative of \hagiaz“\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz“\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).

rwp@Hebrews:10:33 @{Partly} (\touto men\) {and partly} (\touto de\). Accusative of general reference (\touto\) with \men\ and \de\ for contrast. {Being made a gazing-stock} (\theatrizomenoi\). Late verb to bring upon the stage, to hold up to derision. See Paul's use of \theatron\ of himself in strkjv@1Corinthians:4:9|. {By reproaches and afflictions} (\oneidismois te kai thlipsesin\). Instrumental case. See strkjv@Romans:15:3|. {Partakers} (\koin“noi\). Partners (Luke:5:10|) with those (\t“n\ objective genitive). {Songs:used} (\hout“s anastrephomen“n\). Present middle articular participle of \anastreph“\, to conduct oneself (2Corinthians:1:12|).

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

rwp@Hebrews:11:5 @{Was translated} (\metetethˆ\). First aorist passive indicative of \metatithˆmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou mˆ idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hˆurisketo\). Imperfect passive of \heurisk“\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethˆken\). First aorist active of same verb as \metetethˆ\ just before. {Translation} (\metathese“s\). Substantive from the same verb \metatithˆmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturˆtai\). Perfect passive indicative of \marture“\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestˆkenai t“i the“i\). Perfect active infinitive of \euareste“\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \the“i\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:16 @{They desire} (\oregontai\). Present middle indicative of \oreg“\, old word for stretching out after, yearning after as in strkjv@1Timothy:3:1|. {Their God} (\theos aut“n\). Predicate nominative with the epexegetic infinitive \epikaleisthai\ (to be called) used with \ouk epaischunetai\ (is not ashamed).

rwp@Hebrews:11:17 @{Being tried} (\peirazomenos\). Present passive participle of \peiraz“\. The test was still going on. {Offered up} (\prosenˆnochen\). Perfect active indicative of \prospher“\, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See strkjv@Genesis:22:1-18|. {He that had gladly received the promises} (\ho tas epaggelias anadexamenos\). \Anadechomai\ is old verb to welcome, to entertain, in N.T. only here and strkjv@Acts:28:7|. It seemed the death of his hopes. {Was offering up} (\prosepheren\). It is the imperfect of an interrupted action like \ekaloun\ in strkjv@Luke:1:59|.

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

rwp@Hebrews:11:24 @{When he was grown up} (\megas genomenos\). "Having become great" (from strkjv@Exodus:2:11|). {Refused} (\ˆrnesato\). First aorist middle indicative of \arneomai\, to deny, to refuse. He was of age and made his choice not from ignorance. {Son} (\huios\). Predicate nominative with \legesthai\ (to be spoken of, present passive infinitive, of \leg“\).

rwp@Hebrews:11:27 @{Not fearing} (\mˆ phobˆtheis\). Negative \mˆ\ with first aorist passive participle of \phobe“\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekarterˆsen\). First aorist (constative) active indicative of \kartere“\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton h“s hor“n\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).

rwp@Hebrews:11:31 @{Having received the spies with peace} (\dexamenˆ tous kataskopous met' eirˆnˆs\). First aorist middle participle of \dechomai\, to welcome (Luke:10:8,10|). \Kataskopos\ is an old compound (\kataskope“\, strkjv@Galatians:2:4|), used of scout or spy, in LXX, here only in N.T.

rwp@Hebrews:11:33 @{Through faith} (\dia piste“s\). Change thus from the routine \pistei\ used so far. {Subdued kingdoms} (\katˆg“nisanto basileias\). First aorist middle indicative of \katag“nizomai\, _Koin‚_ verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David's conquests. The author has here (verses 33,34|), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness" (\ˆrgasanto dikaiosunˆn\, first aorist middle indicative of \ergazomai\) see strkjv@Acts:10:35|. {Obtained promises} (\epetuchon epaggeli“n\). Second aorist active indicative of \epitugchan“\, old verb (already in strkjv@6:15|) with genitive. But they did not see the fulfilment of the Messianic promise (11:39f.|). {Stopped the mouths of lions} (\ephraxan stomata leont“n\). First aorist active indicative of \phrass“\, old verb to fence in, to block up. See strkjv@Daniel:6:18-23|.

rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu“\, as agent (\-tˆs\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep“\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagˆsometha\). Second future passive of \hupotass“\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\t“i patri t“n pneumat“n\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.

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

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

rwp@Hebrews:13:10 @{We have an altar} (\echomen thusiastˆrion\). We Christians have a spiritual altar (\thusiastˆrion\), not a literal one (7:13|). This metaphor is carried out. {Whereof} (\ex hou\). Our spiritual altar. {The tabernacle} (\tˆi skˆnˆi\). Dative case with \latreuontes\ (serve), \skˆnˆ\ being used for "the whole ceremonial economy" (Vincent) of Judaism.

rwp@Hebrews:13:11 @{Of those beasts whose blood} (\h“n z““n to haima tout“n\). The antecedent (\z““n\) of \h“n\ is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then \tout“n\ (genitive demonstrative) is added, "of these." Cf. strkjv@Leviticus:4:12f.,21; strkjv@16:27| for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where \z““n\ (animal) is used of a sacrificial victim. See also strkjv@Exodus:29:14; strkjv@32:26f.| for burning without the camp.

rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.

rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mˆden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin“\, old verb to separate (\krin“\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik“\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\klud“ni thalassˆs\). Old word (from \kluz“\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz“\ (from \klud“n\), to toss by waves. {Driven by the wind} (\anemizomen“i\). Present passive participle (agreeing in case with \klud“ni\) of \anemiz“\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz“\ (Mayor). The old Greek used \anemo“\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz“\ and \peripher“ anem“i\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomen“i\). Present passive participle also in agreement with \klud“ni\ from \ripiz“\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

rwp@James:1:9 @{But} (\de\). Return to the point of view in verse 2|. {Of low degree} (\ho tapeinos\). "The lowly" brother, in outward condition (Luke:1:52|), humble and poor as in strkjv@Psalms:9:39; strkjv@Proverbs:30:14|, not the spiritually humble as in strkjv@Matthew:11:29; strkjv@James:4:6|. In the LXX \tapeinos\ was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies. {Glory in his high estate} (\kauchasth“ en t“i hupsei autou\). Paradox, but true. In his low estate he is "in his height" (\hupsos\, old word, in N.T., also in strkjv@Luke:1:78; strkjv@Ephesians:3:1|; etc.).

rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell“\, used here of plants (cf. \anathall“\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun t“i kaus“ni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exˆranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xˆrain“\, old verb (from \xˆros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt“\ to fall out (off). {The grace} (\hˆ euprepeia\). Old word (from \euprepˆs\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou pros“pou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\ap“leto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthˆsetai\). Future passive indicative of \marain“\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu“\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

rwp@James:1:12 @{Endureth} (\hupomenei\). Present active indicative of \hupomen“\. Cf. verse 3|. {Temptation} (\peirasmon\). Real temptation here. See verse 2| for "trials." {When he hath been approved} (\dokimos genomenos\). "Having become approved," with direct reference to \to dokimion\ in verse 3|. See also strkjv@Romans:5:4| for \dokimˆ\ (approval after test as of gold or silver). This beatitude (\makarios\) is for the one who has come out unscathed. See strkjv@1Timothy:6:9|. {The crown of life} (\ton stephanon tˆs z“ˆs\). The same phrase occurs in strkjv@Revelation:2:10|. It is the genitive of apposition, life itself being the crown as in strkjv@1Peter:5:4|. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|, nor to the linen fillet (\diadˆma\) of royalty (Psalms:20:3|, where \stephanos\ is used like \diadˆma\, the kingly crown). \Stephanos\ has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew:27:29|). {The Lord}. Not in the oldest Greek MSS., but clearly implied as the subject of \epˆggeilato\ ({he promised}, first aorist middle indicative).

rwp@James:2:5 @{Did not God choose?} (\ouch ho theos exelexato;\). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of \ekleg“\, the very form used by Paul three times of God's choice in strkjv@1Corinthians:1:27f|. {As to the world} (\t“i kosm“i\). The ethical dative of interest, as the world looks at it as in strkjv@Acts:7:20; strkjv@1Corinthians:1:18; strkjv@2Corinthians:10:4; strkjv@James:4:4|. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew:10:23-26; strkjv@1Corinthians:1:26-28|). {Rich in faith} (\plousious en pistei\). Rich because of their faith. As he has shown in strkjv@1:9f|. {Which he promised} (\hˆs epeggeilato\). Genitive of the accusative relative \hˆn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epˆggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.

rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de ˆtimasate ton pt“chon\). First aorist active indicative of \atimaz“\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin hum“n\). Not very common compound (\katadunasteu“\, present active indicative, from \kata\ and \dunastˆs\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritˆria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin“\ to judge, \kritˆs\ (judge), place where judgment is given.

rwp@James:2:8 @{Howbeit} (\mentoi\). Probably not adversative here, but simply confirmatory, "if now," "if indeed," "if really." Common in Xenophon in this sense. See the contrast (\de\) in verse 9|. {If ye fulfil} (\ei teleite\). Condition of first class, assumed as true with \ei\ and present active indicative of \tele“\, old verb, to bring to completion, occurring in strkjv@Romans:2:27| also with \nomos\ (law). Jesus used \plˆro“\ in strkjv@Matthew:4:17|. James has \tˆre“\ in strkjv@2:10|. {The royal law} (\nomon basilikon\). Old adjective for royal, regal (from \basileus\ king), as of an officer (John:4:46|). But why applied to \nomos\? The Romans had a phrase, _lex regia_, which came from the king when they had kings. The absence of the article is common with \nomos\ (4:11|). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew:22:40|), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew:7:12|). This is probably the royal law which is violated by partiality (James:2:3|). It is in accord with the Scripture quoted here (Leviticus:19:18|) and ratified by Jesus (Luke:10:28|).

rwp@James:2:10 @{Whosoever shall keep} (\hostis tˆrˆsˆi\). Indefinite relative clause with \hostis\ and aorist active subjunctive of \tˆre“\, old verb, to guard (from \tˆros\ guarding), as in strkjv@Matthew:27:36|, without \an\ (though often used, but only one example of modal \ean=an\ in James, viz., strkjv@4:4|). This modal \an\ (\ean\) merely interprets the sentence as either more indefinite or more definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in one point} (\ptaisˆi de en heni\). First aorist active subjunctive also of \ptai“\, old verb, to trip, as in strkjv@3:2; strkjv@Romans:11:11|. "It is incipient falling" (Hort). {He is become} (\gegonen\). Second perfect indicative of \ginomai\, "he has become" by that one stumble. {Guilty of all} (\pant“n enochos\). Genitive of the crime with \enochos\, old adjective from \enech“\ (to hold on or in), held in, as in strkjv@Mark:3:29|. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (\holon ton nomon\) to be a law-abiding citizen, even laws that one does not like. See strkjv@Matthew:5:18f.| for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.

rwp@James:2:15 @{If a brother or sister be naked} (\ean adelphos ˆ adelphˆ gumnoi huparch“sin\). Condition again of third class (supposable case) with \ean\ and present active subjunctive of \huparch“\, to exist, in the plural though \ˆ\ (or) is used and not \kai\ (and). Hence \gumnoi\ is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in strkjv@Matthew:25:36ff.; strkjv@John:21:7; strkjv@Acts:19:16|. {In lack of daily food} (\leipomenoi tˆs ephˆmerou trophˆs\). Present passive participle of \leip“\ and ablative case \trophˆs\ like \leipetai sophias\ (1:5|). The old adjective \ephˆmeros\ (\ho epi hˆmeran “n\, that which is for a day) occurs here only in the N.T., though \ephˆmeria\ (daily routine) is found in strkjv@Luke:1:5,8|. This phrase occurs in Diodorus, but not in LXX.

rwp@James:2:16 @{And one of you say unto them} (\eipˆi de tis autois ex hum“n\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipˆi\. {Go in peace} (\hupagete en eirˆnˆi\). Present active imperative of \hupag“\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz“\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\mˆ d“te de\). Third-class condition with \de\ (and yet) and \mˆ\ and the second aorist active subjunctive of \did“mi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitˆdeia tou s“matos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitˆdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.

rwp@James:2:23 @{Was fulfilled} (\eplˆr“thˆ\). First aorist passive indicative of \plˆro“\, the usual verb for fulfilling Scripture. Songs:James quotes strkjv@Genesis:15:6| as proving his point in verse 21| that Abraham had works with his faith, the very same passage that Paul quotes in strkjv@Romans:4:3| to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. {And he was called the friend of God} (\kai philos theou eklˆthˆ\). First aorist passive indicative of \kalˆo\. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see _Jubilees_ strkjv@19:9; strkjv@30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in strkjv@Isaiah:41:8; strkjv@2Chronicles:20:7|.

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

rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche“\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche“\, though \megalauche“\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hˆlikon--hˆlikˆn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt“\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Hulˆn\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.

rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume“\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zˆloute\). Present active indicatives of \phoneu“\ (old verb from \phoneus\, murderer) and \zˆlo“\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan“\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zˆloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to mˆ aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite“\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Humƒs\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite“\ and \aiteomai\ often "an extinct subtlety."

rwp@James:4:10 @{Humble yourselves} (\tapein“thˆte\). First aorist passive imperative of \tapeino“\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hups“sei humas\). Future active indicative of \hupso“\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino“\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).

rwp@James:4:17 @{To him that knoweth} (\eidoti\). Dative case of second perfect participle \eid“s\ (from \oida\), and with the infinitive to know how, "to one knowing how." {To do good} (\kalon poiein\). "To do a good deed." {And doeth it not} (\kai mˆ poiounti\). Dative again of the present active participle of \poie“\, "and to one not doing it." Cf. "not a doer" (1:23|) and strkjv@Matthew:7:26|. {Sin} (\hamartia\). Unused knowledge of one's duty is sin, the sin of omission. Cf. strkjv@Matthew:23:23|.

rwp@James:5:1 @{Come now, ye rich} (\age nun hoi plousioi\). Exclamatory interjection as in strkjv@4:13|. Direct address to the rich as a class as in strkjv@1Timothy:6:17|. Apparently here James has in mind the rich as a class, whether believer, as in strkjv@1:10f.|, or unbeliever, as in strkjv@2:1f.,6|. The plea here is not directly for reform, but a warning of certain judgment (5:1-6|) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in strkjv@5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into weeping (ingressive aorist active imperative of \klai“\ as in strkjv@4:9|), howling with grief" (present active participle of the old onomatopoetic verb \ololuz“\, here only in N.T., like Latin _ululare_, with which compare \alalaz“\ in strkjv@Matthew:5:38|. {For your miseries} (\epi tais talaip“riais hum“n\). Old word from \talaip“ros\ (Romans:7:24|) and like \talaip“re“\ in strkjv@James:4:9| (from \tla“\ to endure and \p“ros\ a callus). {That are coming upon you} (\tais eperchomenais\). Present middle participle of the old compound \eperchomai\ to come upon, used here in futuristic prophetic sense.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@James:5:7 @{Be patient therefore} (\makrothumˆsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume“\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomonˆ\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen“\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\he“s tˆs parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho ge“rgos\). The worker in the ground (\gˆ, erg“\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \timˆ\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothum“n ep' aut“i\). Present active participle of \makrothume“\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\he“s labˆi\). Temporal clause of the future with \he“s\ and the second aorist active subjunctive of \lamban“\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\pro‹mon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \pro‹mos\ (from \pr“‹\, early) occurs here only in N.T., though old in the form \pro‹mos\ and \pr“‹s\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.

rwp@James:5:8 @{Ye also} (\kai humeis\). As well as the farmers. {Stablish} (\stˆrixate\). First aorist active imperative of \stˆriz“\, old verb, (from \stˆrigx\, a support) to make stable, as in strkjv@Luke:22:32; strkjv@1Thessalonians:3:13|. {Is at hand} (\ˆggiken\). Present perfect active indicative of \eggiz“\, common verb, to draw near (from \eggus\), in strkjv@James:4:8|, for drawing near. Same form used by John in his preaching (Matthew:3:2|). In strkjv@1Peter:4:7| the same word appears to have an eschatological sense as apparently here. How "near" or "nigh" did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return.

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} (\ˆkousate\). First aorist (constative) active indicative of \akou“\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\I“b\). 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} (\oiktirm“n\). Late and rare adjective (from \oikteir“\ to pity), in N.T. only here and strkjv@Luke:6:36|.

rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene“\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth“\). First aorist (ingressive) middle imperative of \proskale“\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasth“san ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elai“i\). First aorist active participle of \aleiph“\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasth“san\ (pray). See the same use of \aleiph“ elai“i\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph“\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

rwp@James:5:16 @{Confess therefore your sins one to another} (\exomologeisthe oun allˆlois tas hamartias\). Present middle (indirect) of \exomologe“\. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody. {Pray for one another} (\proseuchesthe huper allˆl“n\). Present middle imperative. Keep this up. {That ye may be healed} (\hop“s iathˆte\). Purpose clause with \hop“s\ and the first aorist passive subjunctive of \iaomai\. Probably of bodily healing (verse 14|), though \iaomai\ is used also of healing of the soul (Matthew:13:15; strkjv@1Peter:2:24; strkjv@Hebrews:12:13|) as Mayor takes it here. {Availeth much} (\polu ischuei\). "Has much force." Present active indicative of \ischu“\ (from \ischus\, strength). {In its working} (\energoumenˆ\). Probably the present middle participle of \energe“\ as Paul apparently uses it in strkjv@Galatians:5:6; strkjv@2Corinthians:4:12; strkjv@2Thessalonians:2:7|, meaning "when it works." The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes).

rwp@James:5:17 @{Of like passions with us} (\homoiopathˆs hˆmin\). Associative-instrumental case \hˆmin\ as with \homoios\. This old compound adjective (\homoios, pasch“\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchˆi prosˆuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchˆi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugˆi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou mˆ brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech“\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \mˆ\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mˆnas hex\). Accusative of extent of time.

rwp@Info_John @ NO EARLY MARTYRDOM FOR THE APOSTLE JOHN In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the _Codex Coislinianus_, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews (\hupo Ioudai“n anˆirethˆ\) while the other manuscripts say that John rested in peace (\en eirˆnˆi anepausato\). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mark:10:39; strkjv@Matthew:20:23|) and realized by James first of all (Acts:12:1f.|). John drank the cup in the exile to Patmos. The correction to Peter in strkjv@John:21:20-23| would have no meaning if the Apostle John had already been put to death.

rwp@Info_John @ EARLY AND CLEAR WITNESS TO THE APOSTLE JOHN Ignatius (_ad Philad_. vii. 1) about A.D. 110 says of the Spirit that "he knows whence he comes and whither he is going," a clear allusion to strkjv@John:3:8|. Polycarp (_ad Phil_. S 7) quotes strkjv@1John:4:2,3|. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell "of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his _Diatessaron_ out of the Four Gospels alone. Theophilus of Antioch (_Ad Autol_. ii. 22) calls John the author of the Fourth Gospel. This was about A.D. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain“\, old verb from \pha“\, to shine (\phaos, ph“s\). "The light keeps on giving light." {In the darkness} (\en tˆi skotiƒi\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \ph“s\ (\ph“tiz“, phain“\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban“\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina mˆ skotia humas katalabˆi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabˆi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous hˆ skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:6 @{There came a man} (\egeneto anthr“pos\). Definite event in the long darkness, same verb in verse 3|. {Sent} (\apestalmenos\). Perfect passive participle of \apostell“\, to send. {From God} (\para theou\). From the side of (\para\) God (ablative case \theou\). {Whose name} (\onoma aut“i\). "Name to him," nominative parenthetic and dative (Robertson, _Grammar_, p. 460). {John} (\I“anˆs\). One \n\ in Westcott and Hort. In the giving of the name see strkjv@Luke:1:59-63|, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, strkjv@21:2|).

rwp@John:1:7 @{For witness} (\eis marturian\). Old word from \marture“\ (from \martus\), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry. {That he might bear witness} (\hina marturˆsˆi\). Final clause with \hina\ and aorist active subjunctive of \marture“\ to make clearer \eis marturian\. {Of the light} (\peri tou ph“tos\). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (John:1:26|), blinded by the god of this world still (2Corinthians:4:4|). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. {That all might believe} (\hina pisteus“sin\). Final clause with \hina\ and first aorist active subjunctive of \pisteu“\, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet \pistis\, so common in Paul, John uses only in strkjv@1John:5:4| and four times in the Apocalypse where \pisteu“\ does not occur at all. Here it is used absolutely as in strkjv@John:1:50|, etc. {Through him} (\di' autou\). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31|). The preacher is merely the herald to point men to Christ.

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

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plˆr“matos\). The only instance of \plˆr“ma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hˆmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban“\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin‚_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2| where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.

rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis he“raken p“pote\). "God no one has ever seen." Perfect active indicative of \hora“\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogenˆs huios\). This is the reading of the Textus Receptus and is intelligible after \h“s monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogenˆs theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogenˆs huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogenˆs\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho “n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho “n en t“i ouran“i\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exˆgˆsato\). First aorist (effective) middle indicative of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.

rwp@John:1:27 @{Coming after me} (\opis“ mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus“ autou ton himanta tou hupodˆmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodˆma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus“\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.

rwp@John:1:29 @{On the morrow} (\tˆi epaurion\). Locative case with \hˆmˆrƒi\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Iˆsoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho air“n tˆn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air“\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:1:35 @{Again on the morrow} (\tˆi epaurion palin\). Third day since verse 19|. {Was standing} (\histˆkei\). Past perfect of \histˆmi\, intransitive, and used as imperfect in sense. See same form in strkjv@7:37|. {Two} (\duo\). One was Andrew (verse 40|), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

rwp@John:1:42 @{Looked upon him} (\emblepsas aut“i\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\ˆgagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klˆthˆsˆi Kˆphƒs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale“\ is only prophecy. The Aramaic \Cˆphƒs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.

rwp@John:2:6 @{Waterpots} (\hudriai\). Old word from \hud“r\ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (\lithinai\ as in strkjv@2Corinthians:3:3|) jars full of water were kept handy ({set there}, \keimenai\, present middle participle of \keimai\) at a feast for ceremonial cleansing of the hands (2Kings:3:11; strkjv@Mark:7:3|), "after the Jews' manner of purifying" (\kata ton katharismon t“n Ioudai“n\). See strkjv@Mark:1:44; strkjv@Luke:2:22| for the word \katharismos\ (from \kathariz“\) which fact also raised a controversy with disciples of John because of his baptizing (John:3:25|). {Containing} (\ch“rousai\). Present active participle feminine plural of \ch“re“\, old verb from \ch“ros\, place, space, having space or room for. {Two or three firkins apiece} (\ana metrˆtas duo ˆ treis\). The word \metrˆtˆs\, from \metre“\, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew _bath_ (2Chronicles:4:5|), here only in N.T., about 8 1/2 English gallons. Each \hudria\ thus held about 20 gallons. This common distributive use of \ana\ occurs here only in this Gospel, but is in strkjv@Revelation:4:8|. In strkjv@John:4:28| a much smaller \hudria\ was used for carrying water.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hud“r oinon gegenˆmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\ph“nei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetˆrˆkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusth“sin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk“\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass“\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalˆm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en tˆi heortˆi\). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though \to pascha\ is used either for the passover meal or for the whole eight days. {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu“\. {Beholding his signs} (\the“rountes autou ta sˆmeia\). Present active participle (causal use) of \the“re“\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell“\. John uses both \apostell“\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp“\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp“\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krinˆi\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin“\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin“\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina s“thˆi ho kosmos di' autou\). First aorist passive subjunctive of \s“z“\, the common verb to save (from \s“s\, safe and sound), from which \s“tˆr\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \s“tˆria\ (salvation, strkjv@4:22| here only in John). The verb \s“z“\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.

rwp@John:3:19 @{And this is the judgment} (\hautˆ de estin hˆ krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to ph“s elˆluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\ˆgapˆsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \hˆ skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponˆra\)." When the light appears, they scatter to their holes and dens. \Ponˆros\ (from \ponos\, toil, \pone“\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).

rwp@John:4:10 @{Answered and said} (\apekrithˆ kai eipen\). As often (redundant) in John. The first aorist passive (\apekrithˆ\) is deponent, no longer passive in sense. {If thou knewest} (\ei ˆideis\). Condition of second class, determined as unfulfilled, \ei\ and past perfect \ˆideis\ (used as imperfect) in condition and \an\ and aorist active indicative in conclusion (\an ˆitˆsas kai an ed“ken\, note repetition of \an\, not always done). {The gift of God} (\tˆn d“rean tou theou\). Naturally the gift mentioned in strkjv@3:16| (Westcott), the inexpressible gift (2Corinthians:9:15|). Some take it to refer to the living water below, but that is another allusion (metaphor) to strkjv@3:16|. See strkjv@Ephesians:4:7| for Paul's use of both \charis\ and \d“rea\ (from \did“mi\, to give). {Who it is} (\tis estin\). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. {Living water} (\hud“r z“n\). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis:26:19; strkjv@Leviticus:14:5; strkjv@Numbers:19:17|). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51|). The phrase "the fountain of life" occurs in strkjv@Proverbs:13:14|. Jesus supplies the water of life (John:7:39|). Cf. strkjv@Revelation:7:17; strkjv@22:1|.

rwp@John:4:24 @{God is a Spirit} (\pneuma ho theos\). More precisely, "God is Spirit" as "God is Light" (1John:1:5|), "God is Love" (1John:4:8|). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. {Must} (\dei\). Here is the real necessity (\dei\), not the one used by the woman about the right place of worship (verse 20|).

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramˆnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mˆn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz“\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous hum“n\). First aorist active imperative of \epair“\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\ch“ras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon ˆdˆ\). Probably \ˆdˆ\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tˆn sˆn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale“\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akˆkoamen\). Perfect active indicative of \akou“\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho s“tˆr tou kosmou\). See strkjv@Matthew:1:21| for s“sei used of Jesus by the angel Gabriel. John applies the term \s“tˆr\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

rwp@John:4:44 @{For Jesus himself testified} (\autos gar Iˆsous emarturˆsen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophˆtˆs en tˆi idiƒi patridi timˆn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tˆn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoiˆsen to hud“r oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\ˆsthenei\). Imperfect active of \asthene“\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.

rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou“\. The news spread rapidly about Jesus. {Was come} (\hˆkei\). Present active indicative of \hˆk“\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\apˆlthen kai ˆr“ta\). Ingressive aorist indicative (went off at once) and imperfect active (\ˆr“ta\, began to beg and kept it up). {That he would come down} (\hina katabˆi\, \hina\ and second aorist active subjunctive of \katabain“\, come down at once) {and heal his son} (\kai iasˆtai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\ˆmellen gar apothnˆskein\). Reason (\gar\) for the urgency. Imperfect active of \mell“\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).

rwp@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph“\, to write) and {words} (\rˆmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graphˆ\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).

rwp@John:6:4 @{The feast of the Jews} (\hˆ heortˆ t“n Ioudai“n\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).

rwp@John:6:32 @{It was not Moses that gave you} (\ou M“usˆs ed“ken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \did“mi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patˆr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\did“sin\). Present active indicative, not aorist (\ed“ken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton alˆthinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \alˆthinos\ see strkjv@1:9; strkjv@4:23|.

rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabain“n\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\z“ˆn didous\). Chrysostom observes that the manna gave nourishment (\trophˆ\), but not life (\z“ˆ\). This is a most astounding statement to the crowd.

rwp@John:6:34 @{Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though how much the people meant by it is not clear. {Evermore give us this bread} (\pantote dos hˆmin ton arton touton\). Second aorist active imperative second singular like \dos\ in strkjv@Matthew:6:11| (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in strkjv@1Corinthians:10:3| seems to refer to the manna as "spiritual food." Like the woman at the well (4:15|) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in strkjv@4:15| was to the woman.

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:6:44 @{Except the Father draw him} (\ean mˆ helkusˆi auton\). Negative condition of third class with \ean mˆ\ and first aorist active subjunctive of \helku“\, older form \helk“\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur“\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.

rwp@John:6:57 @{The living Father} (\ho z“n patˆr\). Nowhere else in the N.T., but see strkjv@5:26| and "the living God" (Matthew:16:16; strkjv@2Corinthians:6:16|). The Father is the source of life and so "I live because of the Father" (\kag“ z“ dia ton patera\). {He that eateth me} (\ho tr“g“n me\). Still bolder putting of the mystical appropriation of Christ (51,53,54,56|). {Because of me} (\di' eme\). The same idea appears in strkjv@14:19|: "Because I live ye shall live also." See strkjv@11:25|. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of \dia\ with the accusative as with \dia ton patera\ just before. It occurs also in strkjv@15:3|. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See strkjv@1John:4:9| where \dia\ is used with the genitive (\di' autou\) as the intermediate agent, not the ground or reason as here.

rwp@John:6:64 @{That believe not} (\hoi ou pisteuousin\). Failure to believe kills the life in the words of Jesus. {Knew from the beginning} (\ˆidei ex archˆs\). In the N.T. we have \ex archˆs\ only here and strkjv@16:4|, but \ap' archˆs\ in apparently the same sense as here in strkjv@15:27; strkjv@1John:2:7,24; strkjv@3:11| and see strkjv@Luke:1:2; strkjv@1John:1:1|. From the first Jesus distinguished between real trust in him and mere lip service (2:24; strkjv@8:31|), two senses of \pisteu“\. {Were} (\eisin\). Present active indicative retained in indirect discourse. {And who it was that should betray him} (\kai tis estin ho parad“s“n\). Same use of \estin\ and note article and future active participle of \paradid“mi\, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in strkjv@Matthew:4:12|. Once Judas is termed traitor (\prodotˆs\) in strkjv@Luke:6:16|. Judas had gifts and was given his opportunity. He did not have to betray Jesus.

rwp@John:6:68 @{Lord, to whom shall we go?} (\Kurie, pros tina apeleusometha;\). Peter is the spokesman as usual and his words mean that, if such a thought as desertion crossed their minds when the crowd left, they dismissed it instantly. They had made their choice. They accepted these very words of Jesus that had caused the defection as "the words of eternal life."

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

rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz“\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph“\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\mˆ memathˆk“s\). Perfect active participle of \manthan“\ with \mˆ\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

rwp@John:7:17 @{If any man willeth to do} (\ean tis thelˆi poiein\). Condition of third class with \ean\ and present active subjunctive \thelˆi\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel“\, to will, to wish. See the same use of \thel“\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gn“setai\). Future middle indicative of \gin“sk“\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.

rwp@John:7:19 @{And yet} (\kai\). Clear use of \kai\ in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it. {Why seek ye to kill me?} (\Ti me zˆteite apokteinai;\). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (5:39,45-47|) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (5:18|), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

rwp@John:7:21 @{One work} (\hen ergon\). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.|). He had wrought others before (2:23; strkjv@4:45|), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18|). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

rwp@John:7:29 @{I know him} (\eg“ oida auton\). In contrast to the ignorance of these people. See the same words in strkjv@8:55| and the same claim in strkjv@17:25; strkjv@Matthew:11:27; strkjv@Luke:10:22| (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews" (Bernard). Jesus is the Interpreter of God to men (John:1:18|). {And he sent me} (\kakeinos me apesteilen\). First aorist active indicative of \apostell“\, the very verb used of Jesus when he sent forth the twelve (Matthew:10:5|) and used by Jesus again of himself in strkjv@John:17:3|. He is the Father's Apostle to men.

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

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

rwp@John:7:43 @{A division} (\schisma\). A clear split. See strkjv@Matthew:9:16| for the word from \schiz“\, to rend. Used again in strkjv@John:9:16; strkjv@10:19|.

rwp@John:7:53 @This verse and through strkjv@8:12| (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. {They went} (\eporeuthˆsan\). First aorist passive indicative of \poreuomai\ used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.

rwp@John:8:4 @{Hath been taken} (\kateilˆptai\). Perfect passive indicative of \katalamban“\ (see verse 3|), caught and still guilty. {In adultery} (\moicheuomenˆ\). Present passive participle of \moicheu“\, "herself suffering adultery" (Matthew:5:32|). Used of married people. Not in John. {In the very act} (\ep' autoph“r“i\). Old adjective (\autoph“ros, autos\, self, and \ph“r\, thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.

rwp@John:8:11 @{No man, Lord} (\Oudeis, Kurie\). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"? {Neither do I condemn thee} (\Oude eg“ se katakrin“\). Jesus does not condone her sin. See strkjv@8:15| for "I do not judge (condemn) any one." But he does give the poor woman another chance. {Henceforth sin no more} (\apo tou nun mˆketi hamartane\). See also strkjv@5:14| where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

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

rwp@John:8:24 @{For except ye believe} (\ean gar mˆ pisteusˆte\). Negative condition of third class with \ean mˆ\ and ingressive aorist active subjunctive of \pisteu“\, "For unless ye come to believe." {That I am he} (\hoti eg“ eimi\). Indirect discourse, but with no word in the predicate after the copula \eimi\. Jesus can mean either "that I am from above" (verse 23|), "that I am the one sent from the Father or the Messiah" (7:18,28|), "that I am the Light of the World" (8:12|), "that I am the Deliverer from the bondage of sin" (8:28,31f.,36|), "that I am" without supplying a predicate in the absolute sense as the Jews (Deuteronomy:32:39|) used the language of Jehovah (cf. strkjv@Isaiah:43:10| where the very words occur \hina pisteusˆte--hoti eg“ eimi\). The phrase \eg“ eimi\ occurs three times here (8:24,28,58|) and also in strkjv@13:19|. Jesus seems to claim absolute divine being as in strkjv@8:58|.

rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hups“sˆte ton huion tou anthr“pou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso“\, to lift up (_Koin‚_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gn“sesthe\). Future (ingressive aoristic) middle of \gin“sk“\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg“ eimi\) see on verse ¯24|. {As the Father taught me} (\Kath“s edidasken me ho patˆr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.

rwp@John:8:38 @{With my Father} (\para t“i patri\). Locative case of \patˆr\ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like \pros ton theon\ (face to face with God) in strkjv@1:1|. {From your father} (\para tou patros\). Ablative case with \para\ (from the side of) and same possessive use of \tou\ in each instance, though "the" will really answer both times. But \ho patˆr\ does not mean the same person. Christ's Father by contrast is not their father.

rwp@John:9:8 @{Neighbours} (\geitones\). From \gˆ\ (land), of the same land, old word. See strkjv@Luke:14:2|. {Saw him} (\the“rountes\). Present active participle of \the“re“\, who used to observe him. {Aforetime} (\to proteron\). Adverbial accusative, "the former time," formerly. {That he was a beggar} (\hoti prosaitˆs ˆn\). See strkjv@4:19; strkjv@12:19| for declarative \hoti\ after \the“re“\. But it is entirely possible that \hoti\ here is "because" (Westcott). \Prosaitˆs\ is a late word for beggar, in N.T. only here and strkjv@Mark:10:46|. It is from \prosaite“\, to ask in addition (see \prosait“n\ below), a thing that beggars know how to do. {Is not this he that sat and begged?} (\Ouch houtos estin ho kathˆmenos kai prosait“n;\). He had his regular place and was a familiar figure. But now his eyes are wide open.

rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti ˆn tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\he“s hotou eph“nˆsan tous goneis\). Usual construction of \he“s hotou\ ( = until which time, like \he“s\ alone) with aorist active indicative of \ph“ne“\, old verb from \ph“nˆ\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.

rwp@John:9:29 @{We know that God hath spoken unto Moses} (\hˆmeis oidamen hoti M“usei lelalˆken ho theos\). Perfect active indicative of \lale“\, so still on record. See strkjv@Exodus:33:11|. For \lale“\ used of God speaking see strkjv@Hebrews:1:1|. They are proud to be disciples of Moses. {But as for this man, we do not know whence he is} (\touton de ouk oidamen pothen estin\). "This fellow" they mean by "\touton\" in emphatic position, we do not even know whence he is. Some of the people did (7:27|), but in the higher sense none of the Jews knew (8:14|). These Pharisees neither knew nor cared.

rwp@John:9:37 @{Thou hast both seen him} (\kai he“rakas auton\). Perfect active indicative (double reduplication) of \hora“\. Since his eyes were opened. {And he it is that speaketh with thee} (\kai ho lal“n meta sou ekeinos estin\). "And the one speaking with thee is that man." See strkjv@19:35| for \ekeinos\ used of the speaker. In strkjv@4:26| Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God).

rwp@John:9:38 @{Lord, I believe} (\Pisteu“, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunˆsen aut“i\). Ingressive first aorist active indicative of \proskune“\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.

rwp@John:10:2 @{The shepherd of the sheep} (\poimˆn estin t“n probat“n\). No article with \poimˆn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimˆn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain“\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:3 @{To him} (\tout“i\). "To this one," the shepherd, in dative case. {The porter} (\ho thur“ros\). Old word for doorkeeper (\thura\, door, \“ra\, care, carer for the door). Used for man (Mark:13:34; strkjv@John:10:3|) or woman (John:18:16ff.|), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. {Hear his voice} (\tˆs ph“nˆs autou akouei\). Hear and heed (verse 27|). Note genitive case \ph“nˆs\ (accusative in strkjv@3:8|). {By name} (\kat' onoma\). Several flocks might be herded in the same fold overnight. But the shepherd knows his own (\ta idia\) sheep (verse 27|) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep" (Bernard). {And leadeth them out} (\kai exagei auta\). Old and common verb, present active indicative. The sheep follow readily (verse 27|) because they know their own shepherd's voice and his name for each of them and because he has led them out before. They love and trust their shepherd.

rwp@John:10:6 @{This parable} (\tautˆn tˆn paroimian\). Old word for proverb from \para\ (beside) and \oimos\, way, a wayside saying or saying by the way. As a proverb in N.T. in strkjv@2Peter:2:22| (quotation from strkjv@Proverbs:26:11|), as a symbolic or figurative saying in strkjv@John:16:25,29|, as an allegory in strkjv@John:10:6|. Nowhere else in the N.T. Curiously enough in the N.T. \parabolˆ\ occurs only in the Synoptics outside of strkjv@Hebrews:9:9; strkjv@11:19|. Both are in the LXX. \Parabolˆ\ is used as a proverb (Luke:4:23|) just as \paroimia\ is in strkjv@2Peter:2:22|. Here clearly \paroimia\ means an allegory which is one form of the parable. Songs:there you are. Jesus spoke this \paroimia\ to the Pharisees, "but they understood not what things they were which he spake unto them" (\ekeinoi de ouk egn“san tina ˆn ha elalei autois\). Second aorist active indicative of \gin“sk“\ and note \ˆn\ in indirect question as in strkjv@2:25| and both the interrogative \tina\ and the relative \ha\. "Spake" (imperfect \elalei\) should be "Was speaking or had been speaking."

rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek tˆs aulˆs tautˆs\). See verse 1| for \aulˆ\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag“\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai tˆs ph“nˆs mou akousontai\). Future middle indicative of \akou“\ with the genitive \ph“nˆs\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai genˆsontai mia poimnˆ, heis poimˆn\). Future middle indicative of \ginomai\, plural, not singular \genˆsetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimnˆ\ (old word, contraction of \poimenˆ\ from \poimˆn\, shepherd), as in strkjv@Matthew:26:31|, and \aulˆ\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aulˆ\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimnˆ\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.

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

rwp@John:10:31 @{Took up stones again} (\ebastasan palin lithous\). First aorist active indicative of \bastaz“\, old verb to pick up, to carry (John:12:6|), to bear (Galatians:6:5|). The \palin\ refers to strkjv@John:8:59| where \ˆran\ was used. They wanted to kill him also when he made himself equal to God in strkjv@5:18|. Perhaps here \ebastasan\ means "they fetched stones from a distance." {To stone him} (\hina lithas“sin auton\). Final clause with \hina\ and the first aorist active subjunctive of \lithaz“\, late verb (Aristotle, Polybius) from \lithos\ (stone, small, strkjv@Matthew:4:6|, or large, strkjv@Matthew:28:2|), in strkjv@John:10:31-33; strkjv@11:8; strkjv@Acts:5:26; strkjv@14:19; strkjv@2Corinthians:11:25; strkjv@Hebrews:11:37|, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones.

rwp@John:10:33 @{For a good work we stone thee not} (\peri kalou ergou ou lithazomen\). "Concerning a good deed we are not stoning thee." Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (8:59|) in spite of the facts. {But for blasphemy} (\alla peri blasphˆmias\). See strkjv@Acts:26:7| where \peri\ with the genitive is also used with \egkaloumai\ for the charge against Paul. This is the only example in John of the word \blasphˆmia\ (cf. strkjv@Matthew:12:31|). {And because that thou, being a man, makest thyself God} (\kai hoti su anthr“pos “n poieis seauton theon\). In strkjv@5:18| they stated the charge more accurately: "He called God his own Father, making himself equal with God." That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Leviticus:24:16; strkjv@1Kings:21:10,13|).

rwp@John:10:34 @{Is it not written?} (\ouk estin gegrammenon;\). Periphrastic perfect passive indicative of \graph“\ (as in strkjv@2:17|) in place of the usual \gegraptai\. "Does it not stand written?" {In your law} (\en t“i nom“i hum“n\). From strkjv@Psalms:82:6|. The term \nomos\ (law) applying here to the entire O.T. as in strkjv@12:34; strkjv@15:25; strkjv@Romans:3:19; strkjv@1Corinthians:14:21|. Aleph D Syr-sin. omit \hum“n\, but needlessly. We have it already so from Jesus in strkjv@8:17|. They posed as the special custodians of the O.T. {I said} (\hoti eg“ eipa\). Recitative \hoti\ before a direct quotation like our quotation marks. \Eipa\ is a late second aorist form of indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi este\). Another direct quotation after \eipa\ but without \hoti\. The judges of Israel abused their office and God is represented in strkjv@Psalms:82:6| as calling them "gods" (\theoi\, _elohim_) because they were God's representatives. See the same use of _elohim_ in strkjv@Exodus:21:6; strkjv@22:9,28|. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.

rwp@John:10:40 @{Again} (\palin\). Referring to strkjv@1:28| (Bethany beyond Jordan). \Palin\ does not mean that the other visit was a recent one. {At the first} (\to pr“ton\). Adverbial accusative (extent of time). Same idiom in strkjv@12:16; strkjv@19:39|. Here the identical language of strkjv@1:28| is used with the mere addition of \to pr“ton\ (\hopou ˆn I“anˆs baptiz“n\, "where John was baptizing"). {And there he abode} (\kai emenen ekei\). Imperfect (continued) active of \men“\, though some MSS. have the constative aorist active \emeinen\. Probably from here Jesus carried on the first part of the later Perean Ministry (Luke:13:22-16:10|) before the visit to Bethany at the raising of Lazarus (John:11:1-44|).

rwp@John:11:4 @{Heard it} (\akousas\). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. {Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper tˆs doxˆs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz“\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthˆi ho huios tou theou di' autˆs\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz“\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.

rwp@John:11:10 @{But if a man walk in the night} (\ean de tis peripatˆi en tˆi nukti\). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in strkjv@12:35| (1John:2:11|). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. {In him} (\en aut“i\). Spiritual darkness, the worst of all (cf. strkjv@Matthew:6:23; strkjv@John:8:12|). Man has the capacity for light, but is not the source of light. "By the application of this principle Christianity is distinguished from Neo-Platonism" (Westcott).

rwp@John:11:12 @{He will recover} (\s“thˆsetai\). Future passive indicative of \s“z“\ used in its original sense of being or getting well (safe and sound). Conclusion of the condition of the first class (\ei kekoimˆtai\).

rwp@John:11:13 @{Had spoken} (\eirˆkei\). Past perfect of \eipon\ (\er“\). The disciples had misunderstood Christ's metaphor for death. {That he spake} (\hoti legei\). Present active indicative retained in indirect discourse after the secondary tense (\edoxan\). {Of taking rest in sleep} (\peri tˆs koimˆse“s tou hupou\). Only use of \koimˆsis\ (from \koima“\) in the N.T., but it also was used of death (Sirach strkjv@46:19). \Hupnou\ (in sleep) is objective genitive of \hupnos\ (sleep, strkjv@Matthew:1:24|).

rwp@John:11:50 @{That it is expedient for you} (\hoti sumpherei humin\). Indirect discourse with present active indicative of \sumpher“\ used with the \hina\ clause as subject. It means to bear together, to be profitable, with the dative case as here (\humin\, for you). It is to your interest and that is what they cared most for. {That one man die} (\hina heis anthr“pos apothanˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \apothnˆsk“\ as subject clause with \sumpherei\. See strkjv@16:7; strkjv@18:7| for the same construction. {For the people} (\huper tou laou\). \Huper\ simply means _over_, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in strkjv@Galatians:3:13| of the death of Christ and naturally so in strkjv@2Corinthians:5:14f.; strkjv@Romans:5:6|. In the papyri \huper\ is the usual preposition used of one who writes a letter for one unable to write. {And that the whole nation perish not} (\kai mˆ holon to ethnos apolˆtai\). Continuation of the \hina\ construction with \mˆ\ and the second aorist subjunctive of \apollumi\. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.

rwp@John:11:57 @{The chief priests and the Pharisees} (\hoi archiereis kai hoi Pharisaioi\). The Sanhedrin. {Had given commandment} (\ded“keisan entolas\). Past perfect active of \did“mi\. {That he should shew it} (\hina mˆnusˆi\). Sub-final \hina\ with first aorist active subjunctive of \mˆnu“\, old verb to disclose, to report formally (Acts:23:30|). {If any man knew} (\ean tis gn“i\). Third-class condition with \ean\ and second aorist active subjunctive of \gin“sk“\. {Where he was} (\pou estin\). Indirect question with interrogative adverb and present indicative \estin\ retained like \gn“i\ and \mˆnusˆi\ after the secondary tense \ded“keisan\. {That they might take him} (\hop“s pias“sin auton\). Purpose clause with \hop“s\ instead of \hina\ and first aorist active subjunctive of \piaz“\ so often used before (7:44|, etc.).

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:12:38 @{That might be fulfilled} (\hina plˆr“thˆi\). It is usually assumed that \hina\ here with the first aorist passive subjunctive of \plˆro“\ has its full telic force. That is probable as God's design, but it is by no means certain since \hina\ is used in the N.T. with the idea of result, just as _ut_ in Latin is either purpose or result, as in strkjv@John:6:7; strkjv@9:2; strkjv@1Thessalonians:5:4; strkjv@Galatians:5:17; strkjv@Romans:11:11| (Robertson, _Grammar_, p. 998). Paul in strkjv@Romans:10:16| quotes strkjv@Isaiah:53:1| as John does here but without \hina\. See strkjv@Romans:10:16| for discussion of the quotation. The next verse adds strength to the idea of design.

rwp@John:12:40 @{He hath blinded} (\tetuphl“ken\). Perfect active indicative of \tuphlo“\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\ep“r“sen\). First aorist active indicative of \p“ro“\, a late causative verb (from \p“ros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina mˆ id“sin\). Negative purpose clause with \hina mˆ\ instead of \mˆpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mˆpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sun“sin\ where John has \noˆs“sin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straph“sin\ (second aorist passive subjunctive of \streph“\) while Matthew reads \epistreps“sin\ (first aorist active of \epistreph“\).

rwp@John:13:7 @{I... thou} (\eg“... su\). Jesus repeats the pronouns used by Peter in similar contrast. {Not now} (\ouk arti\). Just now \arti\ means (9:19,25|). Used again by Jesus (verse 33|) and Peter (verse 37|). {But thou shalt understand hereafter} (\gn“sˆi de meta tauta\). Future middle of \gin“sk“\ (instead of the verb \oida\) to know by experience. "Thou shalt learn after these things," even if slowly.

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 mˆ 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@John:13:11 @{For he knew him that should betray him} (\ˆidei gar ton paradidonta auton\). Past perfect \ˆidei\ used as imperfect. Jesus had known for a year at least (6:64,70|) and yet he treated Judas with his usual courtesy. The articular present participle of \paradid“mi\, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?

rwp@John:13:17 @{If ye know} (\ei oidate\). Condition of first class assumed as true, \ei\ and present (\oidate\ used as present) active indicative. {If ye do} (\ean poiˆte\). Third-class condition, \ean\ and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.

rwp@John:13:18 @{Not of you all} (\ou peri pant“n\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamˆn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg“\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina hˆ graphˆ plˆr“thˆi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plˆro“\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho tr“g“n\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthi“n\. {Lifted up his heel against me} (\epˆren ep' eme tˆn pternan autou\). First aorist active indicative of \epair“\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

rwp@John:14:1 @{Let not your heart be troubled} (\mˆ tarassesth“ hum“n hˆ kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuchˆ\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass“\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu“\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

rwp@John:14:27 @{My peace} (\eirˆnˆn tˆn emˆn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in strkjv@2John:1:3; strkjv@3John:1:14|, but here and in strkjv@16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\medˆ deiliat“\). Added to the prohibition in verse 1|, only N.T. example of \deilia“\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).

rwp@John:14:31 @{But that the world may know} (\all' hina gn“i ho kosmos\). Purpose clause with \hina\ and the second aorist active subjunctive of \gin“sk“\. Elliptical construction (cf. strkjv@9:3; strkjv@13:18; strkjv@15:25|). "But I surrendered myself to death," etc., before \hina\. {Arise, let us go hence} (\egeiresthe, ag“men enteuthen\). Imperative present middle of \egeir“\ and the volitive (hortatory) subjunctive \ag“men\ (the word used in strkjv@11:7,16|) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

rwp@John:15:1 @{The true vine} (\hˆ ampelos hˆ alˆthinˆ\). "The vine the genuine." Assuming that the Lord's Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by "the fruit of the vine" (Mark:14:25; strkjv@Matthew:26:29|). \Ampelos\ in the papyri (Moulton and Milligan's _Vocabulary_) is sometimes used in the sense of _ampel“n_ (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, strkjv@8:12|; the door, strkjv@10:7|; the shepherd, strkjv@10:11|; the vine, strkjv@15:1|). The vine was common in Palestine. See strkjv@Psalms:80:8f|. "On the Maccabean coinage Israel was represented by a vine" (Dods). Jesus is the genuine Messianic vine. {The husbandman} (\ho ge“rgos\) as in strkjv@Mark:12:1; strkjv@James:5:7; strkjv@2Timothy:2:6|. cf. strkjv@1Corinthians:3:9|, \theou ge“rgion\ (God's field).

rwp@John:15:14 @{If ye do} (\ean poiˆte\). Condition of third class with \ean\ and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse 10|. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Matthew:28:20|, \eneteilamˆn\, I commanded) with the very word used here (\entellomai\, I command).

rwp@John:15:16 @{But I chose you} (\all' eg“ exelexamˆn humas\). First aorist middle indicative of \ekleg“\. See this same verb and tense used for the choice of the disciples by Christ (6:70; strkjv@13:18; strkjv@15:19|). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke:6:13|). Songs:Paul was "a vessel of choice" (\skeuos eklogˆs\, strkjv@Acts:9:15|). Appointed (\ethˆka\). First aorist active indicative (\k\ aorist) of \tithˆmi\. Note three present active subjunctives with \hina\ (purpose clause) to emphasize continuance (\hupagˆte\, keep on going, \pherˆte\, keep on bearing fruit, \menˆi\, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing. {He may give} (\d“i\). Second aorist active subjunctive of \did“mi\ with \hina\ (purpose clause). Cf. strkjv@14:13| for the same purpose and promise, but with \poiˆs“\ (I shall do). See also strkjv@16:23f.,26|.

rwp@John:16:6 @{Sorrow hath filled} (\hˆ lupˆ peplˆr“ken\). This word is not used of Jesus in the Gospels, in John only in this chapter. Perfect active indicative of \plˆro“\. They do not see their way to go on without Jesus.

rwp@John:16:7 @{It is expedient for you} (\sumpherei humin\). Present active indicative of \sumpher“\, old verb to bear together. See strkjv@11:50| where the phrase is used by Caiaphas "for us," here "for you" (\humin\ ethical dative). {That I go away} (\hina eg“ apelth“\). Subject clause the subject of \sumpherei\, \hina\ and second aorist active subjunctive of \aperchomai\. The reason (\gar\) for this startling statement follows. {If I go not away} (\ean mˆ apelth“\). Third-class condition with \ean\ and the negative \mˆ\ with \apelth“\ as before. {Will not come} (\ou mˆ elthˆi\). Strong double negative with second aorist active subjunctive of \erchomai\. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. {But if I go} (\ean de poreuth“\). Third-class condition again (\ean\ and the first aorist passive subjunctive of \poreuomai\). {I will send} (\pemps“\). First person future as in 15|.

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

rwp@John:16:16 @{A little while} (\mikron\). The brief period now till Christ's death as in strkjv@7:33; strkjv@13:33; strkjv@14:19|. {Again a little while} (\palin mikron\). The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning). {Ye shall see me} (\opsesthe me\). Future middle of \optomai\, the verb used in strkjv@1:51; strkjv@16:22| as here of spiritual realities (Bernard), though \the“re“\ is so used in strkjv@20:14|.

rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrˆnˆsete\). Future active of \klai“\ and \thrˆne“\, both old words (for \klai“\ see strkjv@John:11:31|, for \thrˆne“\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrˆnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupˆthˆsesthe\). First future passive of \lupe“\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.

rwp@John:16:24 @{Hitherto} (\he“s arti\). Up till now the disciples had not used Christ's name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father. {May be fulfilled} (\ˆi peplˆr“menˆ\). Periphrastic perfect passive subjunctive of \plˆro“\ in a purpose clause with \hina\. See strkjv@15:11| for some verb (first aorist passive subjunctive with \hina\) and strkjv@1John:1:4| for same form as here, emphasizing the abiding permanence of the joy.

rwp@John:16:26 @{I say not} (\ou leg“\). "I speak not." Christ did pray for the disciples before his death (John:14:16; strkjv@17:9,15,24|) and he prays also for sinners (Luke:23:34; strkjv@1John:2:1|). Here it is the special love of God for disciples of Jesus (John:14:21,23; strkjv@17:23; strkjv@1John:4:19|). Note \aite“\ and \er“ta“\ used in practically the same sense as in verse 23|.

rwp@John:16:27 @{Loveth} (\philei\). Present active indicative of \phile“\, the word for warm and friendly love, here used of God's love for the disciples, while in strkjv@3:16| \agapa“\ occurs of God's love for the world. {Ye have loved me} (\pephilˆkate\). Perfect active indicative of \phile“\, "loved and still love me warmly." {And have believed} (\pepisteukate\). Perfect active indicative again. Recall the exhortation in strkjv@14:1|.

rwp@John:16:32 @{Cometh} (\erchetai\). Futuristic present middle indicative of \erchomai\. {Yea, is come} (\kai elˆluthen\). Explanatory use of \kai\ and the perfect active indicative as in strkjv@12:23|. The long-looked-for hour (\h“ra\) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also strkjv@17:1|. {That} (\hina\). See verse 2| for this same use of \hina\ (not \hote\) with \erchomai h“ra\. {Ye shall be scattered} (\skorpisthˆte\). First aorist passive subjunctive of \skorpiz“\, used in strkjv@10:12| of sheep scampering from the wolf. Cf. strkjv@Matthew:12:30; strkjv@Luke:11:33|. {To his own} (\eis ta idia\). "To his own home" as in strkjv@1:11; strkjv@19:27|. Songs:Appian VI. 23. {Shall leave} (\aphˆte\). Second aorist subjunctive of \aphiˆmi\ with \hina\. {And yet} (\kai\). Clear case of \kai\ in adversative sense, not just "and."

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

rwp@John:17:4 @{I glorified thee on the earth} (\eg“ se edoxasa epi tˆs gˆs\). Verse 3| is parenthetical and so verse 4| goes on after verse 2|. He had prayed for further glorification. {Having accomplished} (\telei“sas\). First aorist active participle of \teleio“\, old verb from \teleios\ (perfect). Used in strkjv@4:34| by Jesus with \to ergon\ as here. That was Christ's "food" (\br“ma\) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in strkjv@19:30| (\tetelestai\). Christ does not die as a disappointed man, but as the successful messenger, apostle (\apesteilƒs\, verse 3|) of the Father to men. {Thou hast given} (\ded“kas\). Perfect active indicative of \did“mi\, regarded as a permanent task.

rwp@John:17:5 @{With thine own self} (\para seaut“i\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hˆi eichon\, imperfect active of \ech“\, I used to have, with attraction of case of \hˆn\ to \hˆi\ because of \doxˆi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).

rwp@John:17:25 @{O righteous Father} (\Patˆr dikaie\). Nominative form with \patˆr\ used as vocative (cf. strkjv@John:20:28|), but vocative form \dikaie\. Then the righteousness of God is appealed to like God's holiness in verse 11|. {The world} (\kai ho kosmos\). The translations usually slur over the \kai\ as untranslatable in English. Westcott suggests "while" as a sort of correlative. It is quite possible that here \kai\ is almost concessive like "though" and \de\=yet: "though the world did not know thee, yet I knew thee, and these knew thee." See Robertson, _Grammar_, p. 1182 for \kai--de--kai\ and various other uses of \kai\ in John's Gospel.

rwp@John:18:3 @{The band of soldiers} (\tˆn speiran\). No word for "of soldiers" in the Greek, but the Latin _spira_ (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in strkjv@Matthew:27:27; strkjv@Acts:10:1|, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here (\hupˆretas\ for which see strkjv@Matthew:26:58; strkjv@Mark:14:54,65|) or temple police from the Sanhedrin. {Cometh} (\erchetai\). Dramatic historical present middle indicative. {With lanterns and torches} (\meta phan“n kai lampad“n\). Both old words, \phanos\ only here in N.T., \lampas\, an oil lamp (Matthew:25:1|). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. \Meta\ is accompanied with {and weapons} (\kai hopl“n\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

rwp@John:18:5 @{Was standing} (\histˆkei\). Second past perfect active of \histˆmi\ used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse 4|. Then Jesus stepped forth and affirmed that he was the one whom they were seeking.

rwp@John:18:11 @{Into the sheath} (\eis tˆn thˆkˆn\). Old word from \tithˆmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potˆrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potˆrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou mˆ pi“;\). Second aorist active subjunctive of \pin“\ with the double negative \ou mˆ\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.

rwp@John:18:32 @{By what manner of death} (\poi“i thanat“i\). Instrumental case of the qualitative interrogative \poios\ in an indirect question, the very idiom used in strkjv@John:12:32| concerning the Cross and here treated as prophecy (Scripture) with \hina plˆr“thˆi\ like the saying of Jesus in verse 9| which see.

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 mˆ ˆn dedomenon\). Periphrastic past perfect indicative of \did“mi\ (a permanent possession). {From above} (\an“then\). 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@John:19:16 @{He delivered} (\pared“ken\). Kappa aorist active of \paradid“mi\, the very verb used of the Sanhedrin when they handed Jesus over to Pilate (18:30,35|). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luke:23:25|). {To be crucified} (\hina staur“thˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \stauro“\. John does not give the dramatic episode in strkjv@Matthew:27:24f.| when Pilate washed his hands and the Jews took Christ's blood on themselves and their children. But it is on Pilate also.

rwp@John:19:25 @{Were standing by the cross of Jesus} (\histˆkeisan para t“i staur“i tou Iˆsou\). Perfect of \histˆmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

rwp@John:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\). Old word, in N.T. only here, strkjv@Mark:15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithˆmi\, to place around. {Upon hyssop} (\huss“p“i\). {A reed} (\kalam“i\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:20:22 @{He breathed on them} (\enephusˆsen\). First aorist active indicative of \emphusa“\, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Genesis:2:7|). It occurs also in strkjv@Ezekiel:37:9|. See Christ's promise in strkjv@John:16:23|. Jesus gives the disciples a foretaste of the great pentecost. {Receive ye the Holy Ghost} (\labete pneuma hagion\). Second aorist (ingressive) active imperative of \lamban“\. Note absence of article here (\pneuma hagion\) though \to pneuma to hagion\ in strkjv@14:26|. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

rwp@John:20:25 @{We have seen the Lord} (\he“rakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean mˆ id“\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal“\ (from \ball“\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou mˆ pisteus“\). Strong refusal with \ou mˆ\ (doubtful negative) and first aorist active subjunctive (or future indicative).

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero“\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero“\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\tˆs Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@John:21:5 @{Children} (\Paidia\). Diminutive of \pais\ and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in strkjv@1John:2:13,18|. {Have ye aught to eat?} (\mˆ ti prosphagion echete;\). The negative answer is expected by this polite inquiry as in strkjv@4:29|. The rare and late word \prosphagion\ from the root \phag\ (\esthi“\, to eat) and \pros\ (in addition) was used for a relish with bread and then for fish as here. Songs:in the papyri. Nowhere else in the N.T.

rwp@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile“\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupˆthˆ\, first aorist passive of \lupe“\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@Info_Jude:@ THE RELATION TO II PETER Beyond a doubt one of these Epistles was used by the other, as one can see by comparing particularly strkjv@Jude:1:3-18| and strkjv@2Peter:2:1-18|. As already said concerning II Peter, scholars are greatly divided on this point, and in our present state of knowledge it does not seem possible to reach a solid conclusion. The probability is that not much time elapsed between them. Mayor devotes a whole chapter to the discussion of the relation between II Peter and Jude:and reaches the conclusion "that in Jude:we have the first thought, in Peter the second thought." That is my own feeling, but it is all so subjective that I have no desire to urge the point unduly. Bigg is equally positive that II Peter comes before Jude.

rwp@Info_Jude:@ THE USE OF APOCRYPHAL BOOKS Jude:(verse strkjv@Jude:1:14|) quotes from "Enoch" by name and says that he "prophesied." What he quotes is a combination of various passages in the Book of Enoch as we have it now. It used to be held that part of Enoch was later than Jude, but Charles seems to have disproved that, though the book as we have it has many interpolations. Tertullian wanted to canonise Enoch because of what Jude:says, whereas Chrysostom says that the authenticity of Jude:was doubted because of the use of Enoch. In verse strkjv@Jude:1:9| there seems to be an allusion to the _Assumption of Moses_, another apocryphal book, but it is the use of "prophesied" in verse strkjv@Jude:1:14| about Enoch that gave most offence. It is possible, of course, that Jude:did not attach the full sense to that term.

rwp@Info_Jude:@ THE DATE This really turns on the genuineness of the Epistle. There is no clear indication of the date, for the Gnostics described can belong to the first or to the second century. If it was used by II Peter, that would place it slightly before that Epistle. The date suggested, 65 to 67 A.D., is purely conjectural.

rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetˆrˆken\ (perfect active indicative of \tˆre“\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\mˆ tˆrˆsantas\). First aorist active participle with negative \mˆ\, with play on "kept not" and "he hath kept." {Principality} (\archˆn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip“\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oikˆtˆrion\). Old word for dwelling-place (from \oikˆtˆr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ai“nios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ai“nios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megalˆs\). Not in strkjv@2Peter:2:9|, which see for discussion.

rwp@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in strkjv@Leviticus:20:24| and \aphoriz“\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuchˆ\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

rwp@Jude:1:25 @{To the only God our Saviour} (\mon“i the“i s“tˆri hˆm“n\). Dative in the noble doxology. See strkjv@Romans:16:27|, \mon“i soph“i the“i\ (to the alone wise God), where also we have \dia Iˆsou Christou\, but without \tou kuriou hˆm“n\ (our Lord) as here. \S“tˆr\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosunˆ\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ai“nos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro t“n ai“n“n\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ai“nas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.

rwp@Info_Luke @ THE SOURCES OF THE GOSPEL In his Preface or Prologue (Luke:1:1-4|) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, _Was Christ Born at Bethlehem?_ shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:1:8 @{While he executed the priest's office} (\en t“i hierateuein auton\). A favourite idiom in Luke, \en\ with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word \hierateu“\ does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.

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

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:47 @{Hath rejoiced} (\ˆgalliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia“\ is a Hellenistic word from the old Greek \agall“\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuchˆ\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\t“i the“i t“i sotˆri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In strkjv@1:22| the verb used of Zacharias is \dianeu“n\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. strkjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.

rwp@Luke:1:63 @{Tablet} (\pinakidion\). Diminutive of \pinakis\. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book. {Wrote, saying} (\egrapsen leg“n\). Hebrew way of speaking (2Kings:10:6|).

rwp@Luke:1:74 @{Delivered} (\rhusthentas\). First aorist passive participle of an old verb, \rhuomai\. The accusative case appears, where the dative could have been used to agree with \hˆmin\, because of the infinitive \latreuein\ (verse 74|) {to serve} (from {latros}, for hire). But Plato uses the word of service for God so that the bad sense does not always exist.

rwp@Luke:1:78 @{Tender mercy} (\splagchna eleous\). Bowels of mercy literally (1Peter:3:8; strkjv@James:3:11|). Revised margin has it, hearts of mercy. {The dayspring from on high} (\anatolˆ ex hupsous\). Literally, rising from on high, like the rising sun or stars (Isaiah:60:19|). The word is used also of a sprouting plant or branch (Jeremiah:23:5; strkjv@Zechariah:6:12|), but that does not suit here. {Shall visit} (\epeskepsetai\), correct text, cf. strkjv@1:68|.

rwp@Luke:2:2 @{The first enrolment} (\apographˆ pr“tˆ\). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in strkjv@Acts:5:37|. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in strkjv@Acts:5:37| would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data {When Quirinius} (\Kurˆniou\). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (_Ant_. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my _Luke the Historian in the Light of Research_, pp. 118-29.

rwp@Luke:2:5 @{To enrol himself with Mary} (\apograpsasthai sun Mariam\). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" (\anebˆ\) in verse 4|, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in strkjv@Luke:3:23-38|). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. {Betrothed} (\emnˆsteumenˆn\). Same verb as in strkjv@1:27|, but here it really means "married" or "espoused" as strkjv@Matthew:1:24f.| shows. Otherwise she could not have travelled with Joseph. {Great with child} (\enku“i\). Only here in N.T. Common Greek word.

rwp@Luke:2:7 @{Her firstborn} (\ton pr“totokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargan“sen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatnˆi\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en t“i katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \katag“geion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

rwp@Luke:2:11 @\Is born\ (\etechthˆ\). First aorist passive indicative from \tikt“\. Was born. {Saviour} (\s“tˆr\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

rwp@Luke:2:15 @{Said to one another} (\elaloun pros allˆlous\). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying, {Now} (\dˆ\). A particle of urgency. {This thing} (\to rhˆma touto\). A Hebraistic and vernacular use of \rhˆma\ (something said) as something done. See on ¯Luke:1:65|. The ancient Greek used \logos\ in this same way.

rwp@Luke:2:25 @{Devout} (\eulabˆs\). Used only by Luke (Acts:2:5; strkjv@8:2; strkjv@22:12|) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (\eu\ and \labein\) and so reverently, circumspectly. {Looking for the consolation of Israel} (\prosdechomenos paraklˆsin tou Israel\). Old Greek verb to admit to one's presence (Luke:15:2|) and then to expect as here and of Anna in verse 38|. {Paraklˆsin} here means the Messianic hope (Isaiah:11:10; strkjv@40:1|), calling to one's side for cheer. {Upon him} (\ep' auton\). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

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

rwp@Luke:2:33 @{His father and his mother} (\ho patˆr autou kai hˆ mˆtˆr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\ˆn thaumazontes\). The masculine gender includes the feminine when both are referred to. But \ˆn\ is singular, not \ˆsan\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \ˆn\ agrees in number with \ho patˆr\ while the participle coming last agrees with both \ho pater kai hˆ mˆtˆr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.

rwp@Luke:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis pt“sin kai anastasin poll“n en t“i Israˆl\). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of \tithˆmi\ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah:8:14; strkjv@Matthew:21:42,44; strkjv@Romans:9:33; strkjv@1Peter:2:16f.|) who love darkness rather than light (John:3:19|), he will be the cause of rising for others (Romans:6:4,9; strkjv@Ephesians:2:6|). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. {Spoken against} (\antilegomenon\). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:3:20 @{Added} (\prosethˆken\). First aorist active indicative (kappa aorist). Common verb (\prostithˆmi\) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction \hoti\ (that) before the next verb \katekleisen\ (shut up) is asyndeton. This verb literally means {shut down}, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and strkjv@Acts:26:10| only in the N.T. See strkjv@Matthew:14:3| for further statement about the prison.

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:8 @{Thou shalt worship} (\proskunˆseis\). Satan used this verb to Jesus who turns it against him by the quotation from strkjv@Deuteronomy:6:13|. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Matthew:4:10|), for he has another temptation to narrate.

rwp@Luke:4:15 @{And he taught} (\kai autos edidasken\). Luke is fond of this mode of transition so that it is not certain that he means to emphasize "he himself" as distinct from the rumour about him. It is the imperfect tense, descriptive of the habit of Jesus. The synagogues were an open door to Jesus before the hostility of the Pharisees was aroused. {Being glorified} (\doxazomenos\). Present passive participle, durative action like the imperfect \edidasken\. General admiration of Jesus everywhere. He was the wonder teacher of his time. Even the rabbis had not yet learned how to ridicule and oppose Jesus.

rwp@Luke:4:17 @{Was delivered} (\epedothˆ\). First aorist passive indicative of \epidid“mi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\hupˆretˆs\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophˆtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig“\, common verb) is probably genuine. \Anaptuss“\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou ˆn gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:4:23 @{Doubtless} (\pant“s\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tˆn parabolˆn tautˆn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabolˆ\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\ˆkousamen genomena\). The use of this second aorist middle participle \genomena\ after \ˆkousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poiˆson kai h“de\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:4:33 @{Which had} (\ech“n\). Mark has \en\. {A spirit of an unclean demon} (\pneuma daimoniou akathartou\). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has \daimonion\ ten times and \akatharton\ twice as an epithet of \pneuma\; Mark has \daimonion\ thirteen times and \akatharton\ eleven times as an epithet of \pneuma\. Luke's Gospel uses \daimonion\ twenty-two times and \akatharton\ as an epithet, once of \daimonion\ as here and once of \pneuma\. In Mark the man is in (\en\) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. {With a loud voice} (\ph“nˆi megalˆi\). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.

rwp@Luke:4:37 @{Went forth a rumour} (\exeporeueto ˆchos\). Imperfect middle, kept on going forth. Our very word \echo\ in this word. Late Greek form for \ˆch“\ in the old Greek. Used for the roar of the waves on the shore. Songs:in strkjv@Luke:21:25|. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.

rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En t“i epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\ˆn hest“s\). Periphrastic second past perfect of \histˆmi\ which here is equal to a practical imperfect. {By the lake} (\para tˆn limnˆn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).

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 \nˆes\. {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@Luke:5:4 @{Had left speaking} (\epausato lal“n\). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom). {Put out into the deep} (\epanagage eis to bathos\). The same double compound verb as in verse 3|, only here second aorist active imperative second person singular. {Let down} (\chalasate\). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts:27:17,30|). But it was used for lowering anything from a higher place (Mark:2:4; strkjv@Acts:9:25; strkjv@2Corinthians:11:33|). For a catch (\eis agran\). This purpose was the startling thing that stirred up Simon.

rwp@Luke:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de t“i rhˆmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.

rwp@Luke:5:7 @{They beckoned} (\kateneusan\). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. Songs:they used signs. {Unto their partners} (\tois metechois\). This word \metochos\, from \metech“\, to have with, means participation with one in common blessings (Hebrews:3:1,14; strkjv@6:4; strkjv@12:8|). While \koin“nos\ (verse 10| here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. {Help them} (\sullabesthai\). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in strkjv@Phillipians:4:3|. It is an old word that was sometimes employed for seizing a prisoner (Luke:22:54|) and for conception (_con-capio_) by a woman (Luke:1:24|). {Songs:that they began to sink} (\h“ste buthizesthai auta\). Consecutive use of \h“ste\ and the infinitive (present tense, inchoative use, beginning to sink). An old verb from \buthos\. In the N.T. only here and strkjv@1Timothy:6:9|.

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

rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis aut“n\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz“\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\t“n tel“n“n kai hamart“l“n\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

rwp@Luke:5:31 @{They that are whole} (\hoi hugiainontes\). Old Greek word for good health from \hugiˆs\, sound in body. Songs:also in strkjv@Luke:7:10; strkjv@15:27; strkjv@3John:1:2|. This is the usual word for good health used by Greek medical writers. strkjv@Mark:2:17; strkjv@Matthew:9:12| have \hoi ischuontes\ (those who have strength).

rwp@Luke:5:36 @{Also a parable} (\kai parabolˆn\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblˆma\) in all the three Gospels is from the verb \epiball“\, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between \kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumph“nˆsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\t“i palai“i\). Associative instrumental case. Instead of this phrase in Luke, strkjv@Mark:2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).

rwp@Luke:6:12 @{He went out into the mountains to pray} (\exelthein auton eis to oros proseuxasthai\). Note \ex-\ where strkjv@Mark:3:13| has {goeth up} (\anabainei\). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus. {He continued all night} (\ˆn dianuktereu“n\). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils. {In prayer to God} (\en tˆi proseuchˆi tou theou\). Objective genitive \tou theou\. This phrase occurs nowhere else. \Proseuchˆ\ does not mean "place of prayer" or synagogue as in strkjv@Acts:16:13|, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.

rwp@Luke:6:13 @{When it was day} (\hote egeneto hˆmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' aut“n d“deka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\proseph“nˆsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamˆn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous “nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell“\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.

rwp@Luke:6:18 @{With unclean spirits} (\apo pneumat“n akathart“n\). In an amphibolous position for it can be construed with "troubled," (present passive participle \enochloumenoi\) or with "were healed" (imperfect passive, \etherapeuonto\). The healings were repeated as often as they came. Note here both verbs, \iaomai\ and \therapeu“\, used of the miraculous cures of Jesus. \Therapeu“\ is the verb more commonly employed of regular professional cures, but no such distinction is made here.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:21 @{Now} (\nun\). Luke adds this adverb here and in the next sentence after "weep." This sharpens the contrast between present sufferings and the future blessings. {Filled} (\chortasthˆsesthe\). Future passive indicative. The same verb in strkjv@Matthew:5:6|. Originally it was used for giving fodder (\chortos\) to animals, but here it is spiritual fodder or food except in strkjv@Luke:15:16; strkjv@16:21|. Luke here omits "and thirst after righteousness." {Weep} (\klaiontes\). Audible weeping. Where strkjv@Matthew:5:4| has "mourn" (\penthountes\). {Shall laugh} (\gelasete\). Here strkjv@Matthew:5:4| has "shall be comforted." Luke's words are terse.

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

rwp@Luke:8:42 @{An only daughter} (\thugatˆr monogenˆs\). The same adjective used of the widow's son (7:12|) and the epileptic boy (9:38|) and of Jesus (John:1:18; strkjv@3:16|). {She lay a dying} (\apethnˆsken\). Imperfect active, she was dying. strkjv@Matthew:9:18| has it that she has just died. {Thronged} (\sunepnigon\). Imperfect active of \sumpnig“\, to press together, the verb used of the thorns choking the growing grain (Luke:8:14|). It was a jam.

rwp@Luke:8:45 @{Press thee and crush thee} (\sunechousin se kai apothlibousin\). Hold thee together, hold thee in (\sunech“\, see verse 37|). {Crush thee} (\apothlib“\) here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. strkjv@Mark:5:31| has \sunthlib“\, to press together.

rwp@Luke:8:49 @{From the ruler of the synagogue's house} (\para tou archisunag“gou\). The word "house" is not in the Greek here as in strkjv@Mark:5:35| where \apo\ is used rather than \para\, as here. But the ruler himself had come to Jesus (Luke:8:41|) and this is the real idea. Trouble not (\mˆketi skulle\). See on ¯Luke:7:6| for this verb and also strkjv@Mark:5:35; strkjv@Matthew:9:36|.

rwp@Luke:9:2 @{He sent them forth} (\apesteilen autous\). First aorist active indicative of \apostell“\. {To preach the kingdom of God and to heal the sick} (\kˆrussein tˆn basileian tou theou kai iƒsthai\). Present indicative for the continuous functions during this campaign. This double office of herald (\kˆrussein\) and healer (\iƒsthai\) is stated directly in strkjv@Matthew:10:7-8|. Note the verb \iaomai\ for healing here, though \therapeuein\ in verse 1|, apparently used interchangeably.

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hˆmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \ƒrat“\), but keep on following me (\akoloutheit“\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

rwp@Luke:9:32 @{Were heavy with sleep} (\ˆsan bebarˆmenoi hupn“i\). Periphrastic past perfect of \bare“\, a late form for the ancient \barun“\ (not in N.T. save Textus Receptus in strkjv@Luke:21:34|). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like \barun“\, from \barus\, and that from \baros\, weight, burden (Galatians:6:2|). \Hupn“i\ is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew:26:43|) and of the hearts of many (Luke:21:34|). {But when they were fully awake} (\diagrˆgorˆsantes de\). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), \diagrˆgore“\ (Luke is fond of compounds with \dia\). The simple verb \grˆgore“\ (from the second perfect active \egrˆgora\) is also late, but common in the LXX and the N.T. The effect of \dia\ can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain. {His glory} (\tˆn doxan autou\). See also verse 26| in the words of Jesus.

rwp@Luke:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz“\, from \skia\, shadow). {As they entered into the cloud} (\en t“i eiselthein autous eis tˆn nephelˆn\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobˆthˆsan\, ingressive first aorist passive).

rwp@Luke:9:39 @{Suddenly} (\exephnˆs\). Old adverb, but in the N.T. only in Luke's writings save strkjv@Mark:13:36|. Used by medical writers of sudden attacks of disease like epilepsy. {It teareth him that he foameth} (\sparassei auton meta aphrou\). Literally, "It tears him with (accompanied with, \meta\) foam" (old word, \aphros\, only here in the N.T.). From \sparass“\, to convulse, a common verb, but in the N.T. only here and strkjv@Mark:1:26; strkjv@9:26| (and \sunsparass“\, strkjv@Mark:9:20|). See strkjv@Mark:9:17; strkjv@Matthew:17:15; strkjv@Luke:9:39| for variations in the symptoms in each Gospel. The use of \meta aphrou\ is a medical item. {Hardly} (\molis\). Late word used in place of \mogis\, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save strkjv@1Peter:4:18; strkjv@Romans:5:7|. {Bruising him sorely} (\suntribon auton\). Common verb for rubbing together, crushing together like chains (Mark:5:4|) or as a vase (Mark:14:3|). See on Matthew and Mark for discussion of details here.

rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errˆxen auton\). First aorist active indicative of \rˆgnumi\ or \rˆss“\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\aped“ken auton t“i patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplˆssonto de pantes\). Imperfect passive of the common verb \ekplˆss“\ or \ekplˆgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi tˆi megaleiotˆti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {pƒsin}, its antecedent.

rwp@Luke:9:45 @{It was concealed from them} (\ˆn parakekalummenon ap' aut“n\). Periphrastic past perfect of \parakalupt“\, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke. {That they should not perceive it} (\hina mˆ aisth“ntai auto\). Second aorist middle subjunctive of the common verb \aisthanomai\ used with \hina mˆ\, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as strkjv@Mark:9:32| observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.

rwp@Luke:9:46 @{A reasoning} (\dialogismos\). A dispute. The word is from \dialogizomai\, the verb used in strkjv@Mark:9:33| about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but strkjv@Matthew:18:1| states that they came to Jesus to settle it. {Which of them should be greatest} (\to tis an eiˆ meiz“n aut“n\). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with \an\ is here because it was so in the direct question (potential optative with \an\ retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew:18:1|), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark:10:35; strkjv@Matthew:20:20|). It is a sad spectacle.

rwp@Luke:9:51 @{When the days were well-nigh come} (\en t“i sumplˆrousthai tas hˆmeras\). Luke's common idiom \en\ with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and strkjv@Luke:8:23; strkjv@Acts:2:1|. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke:9:22,27,31|). {That he should be received up} (\tˆs analˆmpse“s autou\). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from \analamban“\ (the verb used of the Ascension, strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (John:17:5|) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31|) and later in strkjv@Luke:12:49f|. {He steadfastly set his face} (\autos to pros“pon estˆrisen\). Note emphatic \autos\, {he himself}, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in strkjv@Mark:10:32|. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from \stˆriz“\ (from \stˆrigx\, a support), to set fast, to fix. {To go to Jerusalem} (\tou poreuesthai eis Ierousalˆm\). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; strkjv@13:22; strkjv@17:11|) and John mentions three journeys to Jerusalem during the later ministry (John:7:10; strkjv@11:17; strkjv@12:1|). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

rwp@Luke:9:61 @{And another also said} (\eipen de kai heteros\). A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. \Heteros\ does not here mean one of a "different" sort as is sometimes true of this pronoun, but merely another like \allos\ (Robertson, _Grammar_, p. 749). {But first} (\pr“ton de\). He also had something that was to come "first." {To bid farewell to them that are at my house} (\apotaxasthai tois eis ton oikon mou\). In itself that was a good thing to do. This first aorist middle infinitive is from \apotass“\, an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in strkjv@Acts:18:18| of Paul taking leave of the believers in Corinth. See also strkjv@Mark:6:46; strkjv@2Corinthians:2:13|. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.

rwp@Luke:10:1 @{Appointed} (\anedeixen\). First aorist active indicative of \anadeiknumi\, an old verb, not only common, but in LXX. In the N.T. only here and strkjv@Acts:1:24|. Cf. \anadeixis\ in strkjv@Luke:1:80|. To show forth, display, proclaim, appoint. {Seventy others} (\heterous hebdomˆkonta kai\). The "also" (\kai\) and the "others" point back to the mission of the Twelve in Galilee (9:1-6|). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point. {Two and two} (\ana duo\). For companionship as with the Twelve though strkjv@Mark:6:7| has it \duo\ (vernacular idiom). B K have here \ana duo\, a combination of the idiom in strkjv@Mark:6:7| and that here. {He himself was about to come} (\ˆmellen autos erchesthai\). Imperfect of \mell“\ with present infinitive and note \autos\. Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.

rwp@Luke:10:13 @{Would have repented} (\an metenoˆsan\). Conclusion (apodosis) of second-class condition, determined as unfulfilled. {Long ago} (\palai\). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and strkjv@Matthew:11:21|. Perhaps \Karƒzeh\ near Tell Hum (Capernaum). {Sitting in sackcloth and ashes} (\en sakk“i kai spodoi kathˆmenoi\). Pictorial and graphic. The \sakkos\ (sackcloth) was dark coarse cloth made of goat's hair and worn by penitents, mourners, suppliants. It is a Hebrew word, _sag_. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.

rwp@Luke:10:15 @{Shalt thou be exalted?} (\mˆ hups“thˆsˆi;\). \Mˆ\ expects the answer No. The verb is future passive indicative second singular of \hupso“\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\he“s Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete“\, from \tithˆmi\) the mission and message of these messengers of Christ. See this verb used in strkjv@7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).

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

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

rwp@Luke:11:37 @{Now as he spake} (\en de t“i lalˆsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See strkjv@3:21| for similar use of aorist infinitive with \en\. {Asketh} (\er“tƒi\). Present active indicative, dramatic present. Request, not question. {To dine} (\hop“s aristˆsˆi\). Note \hop“s\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in strkjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in strkjv@John:21:12,15|. {With him} (\par' aut“i\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt“\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

rwp@Luke:11:52 @{Ye took away the key of knowledge} (\ˆrate tˆn kleida tˆs gn“se“s\). First aorist active indicative of \air“\, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (\autoi\) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (\ek“lusate\, effective aorist active) those who were trying to enter (\tous eiserchomenous\, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.

rwp@Luke:11:53 @{From thence} (\k'akeithen\). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds. {To press upon him} (\enechein\). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark:6:19|). {To provoke him to speak} (\apostomatizein\). From \apo\ and \stoma\ (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize. {Of many things} (\peri pleion“n\). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.

rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusˆi ek t“n gam“n\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu“\, very common Greek verb, but only twice in the N.T. (here and strkjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in strkjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoix“sin\ (first aorist active subjunctive of \anoig“\).

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomˆsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn“\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta t“n apist“n\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith“\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

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

rwp@Luke:12:58 @{Give diligence to be quit of him} (\dos ergasian apˆllachthai ap' autou\). Second aorist active imperative \dos\ from \did“mi\. \Apˆllachthai\, perfect passive infinitive of \apallass“\ an old verb common, but only twice in the N.T. (here and strkjv@Acts:19:12|). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. {Hale thee} (\katasurˆi\). Drag down forcibly, old verb, only here in the N.T. {To the officer} (\t“i praktori\). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.

rwp@Luke:13:11 @{A spirit of infirmity} (\pneuma astheneias\). A spirit that caused the weakness (\astheneias\, lack of strength) like a spirit of bondage (Romans:8:15|), genitive case. {She was bowed together} (\ˆn sunkuptousa\). Periphrastic imperfect active of \sunkupt“\, old verb, here only in the N.T., to bend together, medical word for curvature of the spine. {And could in no wise lift herself up} (\kai mˆ dunamenˆ anakupsai eis to panteles\). Negative form of the previous statement. \Anakupsai\, first aorist active infinitive of \anakupt“\ (\ana, kupt“\, same verb above compounded with \sun\). Unable to bend herself up or back at all (\eis to panteles\, wholly as in strkjv@Hebrews:7:25| only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.

rwp@Luke:13:32 @{That fox} (\tˆi al“peki tautˆi\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio“\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gn“mˆs\ or \psuchˆs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite“\, to ask in the middle voice with \para\ in composition. {The first} (\ho pr“tos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech“ anagkˆn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me parˆitˆmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech“\, but certainly not here a Greek periphrasis for \parˆitˆso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.

rwp@Luke:14:20 @{I cannot come} (\ou dunamai elthein\). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (Deuteronomy:24:5|), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see strkjv@1Corinthians:7:33|. There is here as often a sharp difference between the excuses offered and the reasons behind them.

rwp@Luke:14:27 @{His own cross} (\ton stauron heauto–\). This familiar figure we have had already (Luke:9:23; strkjv@Mark:8:34; strkjv@Matthew:10:38; strkjv@16:24|). Each follower has a cross which he must bear as Jesus did his. \Bastaz“\ is used of cross bearing in the N.T. only here (figuratively) and strkjv@John:19:17| literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomˆsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\pr“ton\). First things first. Songs:in verse 31|. {Count} (\psˆphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psˆphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithˆmi psˆphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tˆn dapanˆn\). Old and common word, but here only in the N.T. from \dapt“\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz“\, to finish off (\ap-\ and \artiz“\ like our articulate), to make even or square. Cf. \exˆrtismenos\ in strkjv@2Timothy:3:17|.

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

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hˆmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedˆmˆsen\). First aorist active indicative of \apodˆme“\ (from \apodˆmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz“\, a somewhat rare verb, the very opposite of "gathered together" (\sunagog“n\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\z“n as“t“s\). Living dissolutely or profligately. The late adverb \as“t“s\ (only here in the N.T.) from the common adjective \as“tos\ (\a\ privative and \s“z“\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:14 @{When he had spent} (\dapanˆsantos autou\). Genitive absolute. The verb is here used in a bad sense as in strkjv@James:4:3|. See on \dapanˆ\ ¯Luke:14:28|. {He} (\autos\). Emphasis. {To be in want} (\hustereisthai\). The verb is from \husteros\, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.

rwp@Luke:15:16 @{He would fain have been filled} (\epethumei chortasthˆnai\). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. \Chortasthˆnai\ is from \chortaz“\ and that from \chortos\ (grass), and so to feed with grass or with anything. Westcott and Hort put \gemisai tˆn koilian autou\ in the margin (the Textus Receptus). {With the husks} (\ek t“n kerati“n\). The word occurs here alone in the N.T. and is a diminutive of \keras\ (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, _Bockshornbaum_ in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness. {No man gave unto him} (\oudeis edidou aut“i\). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.

rwp@Luke:15:26 @{Servants} (\paid“n\). Not \douloi\ (bondslaves) as in verse 22|. The Greeks often used \pais\ for servant like the Latin _puer_. It could be either a hired servant (\misthios\, verse 17|) or slave (\doulos\). {He inquired} (\epunthaneto\). Imperfect middle, inquired repeatedly and eagerly. {What these things might be} (\ti an eiˆ tauta\). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in strkjv@Acts:17:18|. In strkjv@Acts:10:17| we have the construction with \an eiˆ\ of the direct retained in the indirect question. Songs:also in strkjv@Luke:1:62|: See Robertson, _Grammar_, p. 1044.

rwp@Luke:15:28 @{But he was angry} (\“rgisthˆ\). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage (\orgˆ\). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son. {Would not go in} (\ouk ˆthelen eiselthein\). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive. {Entreated} (\parekalei\). Imperfect tense, he kept on beseeching him.

rwp@Luke:15:29 @{Do I serve thee} (\douleu“ soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parˆlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth“\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthˆnai\ is used again (first aorist passive infinitive) and \charˆnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathˆtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ˆichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblˆthˆ\). First aorist indicative passive, of \diaball“\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\h“s diaskorpiz“n\). For the verb see on ¯15:13|. The use of \h“s\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:16:16 @{Entereth violently into it} (\eis autˆn biazetai\). A corresponding saying occurs in strkjv@Matthew:11:12| in a very different context. In both the verb \biazetai\, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (_Bible Studies_, p. 258) cites an inscription where \biazomai\ is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise.

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk“\, a late intensive form of \endu“\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lampr“s\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lampr“s\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:17:1 @{It is impossible} (\anendekton estin\). See \ouk endechetai\ in strkjv@13:33|. Alpha privative (\an-\) and \endektos\, verbal adjective, from \endechomai\. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. {But that occasions of stumbling should come} (\tou ta skandala mˆ elthein\). This genitive articular infinitive is not easy to explain. In strkjv@Acts:10:25| there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, _Grammar_, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives (\-eni\) or datives (\-ai\). \Ta skandala\ is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For \skandalon\ (a trap) see on ¯Matthew:5:29; strkjv@16:23|. It is here only in Luke. The positive form of this saying appears in strkjv@Matthew:18:7|, which see.

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:17:20 @{With observation} (\meta paratˆse“s\). Late Greek word from \paratˆre“\, to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God.

rwp@Luke:18:1 @{To the end that} (\pros to dein\). {With a view to the being necessary}, \pros\ and the articular infinitive. The impersonal verb \dei\ here is in the infinitive and has another infinitive loosely connected with it \proseuchesthai\, to pray. {Not to faint} (\mˆ enkakein\). Literally, not to give in to evil (\en, kake“\, from \kakos\, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Corinthians:4:1,16,| etc.).

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histˆmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosˆucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist“ soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz“\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ˆ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:18:13 @{Standing afar off} (\makrothen hest“s\). Second perfect active participle of \histˆmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk ˆthelen oude epƒrai\). Negatives (double) imperfect of {thel“}, was not willing even to lift up, refused to lift (\epƒrai\, first aorist active infinitive of the liquid compound verb, \ep-air“\). Smote (\etupte\). Imperfect active of \tupt“\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthˆti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\t“i hamart“l“i\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

rwp@Luke:19:6 @{He made haste and came down} (\speusas katebˆ\). Luke repeats the very words of Jesus with the same idiom. {Received him joyfully} (\hupedexato auton chair“n\). The very verb used of Martha's welcome to Jesus (10:38|). "Joyfully" is the present active participle, "rejoicing" (\chair“n\).

rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantˆsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodid“mi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; strkjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heaut“i basileian\). Second aorist active infinitive of \lamban“\ with the dative reflexive \heaut“i\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech“\. I kept on keeping. {Laid up} (\apokeimenˆn\). Present passive participle agreeing with \hˆn\ (which), used often as perfect passive of \tithˆmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudari“i\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; strkjv@20:7|).

rwp@Luke:19:22 @{Thou knewest} (\ˆideis\). Second past perfect of \hora“\, to see, used as imperfect of \oida\, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (\ponˆros\) slave are turned to his own condemnation.

rwp@Luke:19:33 @{As they were loosing} (\luont“n aut“n\). Genitive absolute. {The owners thereof} (\hoi kurioi autou\). The same word \kurios\ used of the Lord Jesus in verse 31| (and 34|) and which these "owners" would understand. See on ¯Matthew:21:3; strkjv@Mark:11:3| for \kurios\ used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the LXX to translate the Hebrew _Elohim_ (God).

rwp@Luke:19:44 @{Shall dash to the ground} (\edaphiousin\). Attic future of \edaphiz“\, to beat level, to raze to the ground, a rare verb from \edaphos\, bottom, base, ground (Acts:22:7|), here alone in the N.T. {Because} (\anth' h“n\). "In return for which things." {Thou knewest not} (\ouk egn“s\). Applying the very words of the lament in the condition in verse 42|. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.

rwp@Luke:20:37 @{Even Moses} (\kai M“usˆs\). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus:3:6|) Jesus skilfully uses as a proof of the resurrection. See discussion on ¯Matthew:22:32; strkjv@Mark:12:26f|.

rwp@Luke:20:42 @{For David himself} (\autos gar Daueid\). This language of Jesus clearly means that he treats David as the author of strkjv@Psalms:110|. The inspiration of this Psalm is expressly stated in strkjv@Mark:12:36; strkjv@Matthew:22:43| (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the LXX practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of strkjv@Psalms:110|. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, "David himself." {In the book of the Psalms} (\en bibl“i Psalm“n\). Compare strkjv@3:4| "in the book of the words of Isaiah the prophet."

rwp@Luke:21:5 @{As some spake} (\tin“n legont“n\). Genitive absolute. The disciples we know from strkjv@Mark:13:1; strkjv@Matthew:24:1|. {How} (\hoti\). Literally, "that." {It was adorned} (\kekosmˆtai\). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. \Kosme“\, old and common verb for orderly arrangement and adorning. {With goodly stones and offerings} (\lithois kalois kai anathˆmasin\). Instrumental case. Some of these stones in the substructure were enormous. "The columns of the cloister or portico were monoliths of marble over forty feet high" (Plummer). Cf. Josephus, _War_, V.5. The word \anathˆma\ (here only in the N.T.) is not to be confused with \anathema\ from the same verb \anatithˆmi\, but which came to mean a curse (Galatians:1:8; strkjv@Acts:23:14|). Songs:\anathema\ came to mean devoted in a bad sense, \anathˆma\ in a good sense. "Thus _knave_, lad, becomes a _rascal; villain_, a _farmer_, becomes a _scoundrel; cunning_, _skilful_, becomes _crafty_" (Vincent). These offerings in the temple were very numerous and costly (2Macc. strkjv@3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, _Ant_. XV. ii.3).

rwp@Luke:21:34 @{Lest haply your hearts be overcharged} (\mˆ pote barˆth“sin hai kardiai hum“n\). First aorist passive subjunctive of \bare“\, an old verb to weigh down, depress, with \mˆ pote\. {With surfeiting} (\en krepalˆi\). 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} (\methˆi\). 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 bi“tikais\). Anxieties of life. The adjective \bi“tikos\ is late and in the N.T. only here and strkjv@1Corinthians:6:3f|. {Come on you} (\epistˆi\). Second aorist active subjunctive of \ephistˆmi\, ingressive aorist. Construed also with \mˆ pote\. {Suddenly} (\ephnidios\). Adjective in predicate agreeing with \hˆmera\ (day). {As a snare} (\h“s pagis\). Old word from \pˆgnumi\, 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:22:1 @{The Passover} (\pascha\) Both names (unleavened bread and passover) are used here as in strkjv@Mark:14:1|. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Ex. strkjv@23:15|, etc.) occurs, for strkjv@Mark:14:1| has just "the unleavened bread." strkjv@Matthew:26:17| uses unleavened bread and passover interchangeably. {Drew nigh} (\ˆggizen\). Imperfect active. strkjv@Mark:14:1; strkjv@Matthew:26:2| mention "after two days" definitely.

rwp@Luke:22:6 @{Consented} (\ex“mologˆsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg“\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \ch“ris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Luke:22:8 @{Peter and John} (\Petron kai I“anˆn\). strkjv@Mark:14:13| has only "two" while strkjv@Matthew:26:17| makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). "Eat the passover" can refer to the meal as here or to the whole period of celebration (John:18:28|).

rwp@Luke:22:17 @{He received a cup} (\dexamenos potˆrion\). This cup is a diminutive of \potˆr\. It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord's Supper, though he gave thanks here also (\eucharistˆsas\). It is from this verb \euchariste“\ (see also verse 19|) that our word Eucharist comes. It is a common verb for giving thanks and was used also for "saying grace" as we call it.

rwp@Luke:22:31 @{Asked to have you} (\exˆitˆsato\). First aorist indirect middle indicative of \exaite“\, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here "obtained by asking" as margin in Revised Version has it. {That he might sift you} (\tou siniasai\). Genitive articular infinitive of purpose. First aorist active infinitive of \siniaz“\, to shake a sieve, to sift, from \sinion\, a winnowing fan. Later word. Here only in the N.T.

rwp@Luke:22:59 @{After the space of about one hour} (\diastasˆs h“sei h“ras mias\). Genitive absolute with second aorist active participle feminine singular of \diistˆmi\. This classical verb in the N.T. is used only by Luke (22:59; strkjv@24:51; strkjv@Acts:27:28|). It means standing in two or apart, about an hour intervening. {Confidently affirmed} (\diischurizeto\). Imperfect middle, he kept affirming strongly. An old verb (\dia, ischurizomai\), to make oneself strong, to make emphatic declaration. In the N.T. only here and strkjv@Acts:12:15|. {For he is a Galilean} (\kai gar Galilaios estin\). strkjv@Matthew:26:73| makes it plain that it was his speech that gave him away, which see.

rwp@Luke:22:70 @{Art thou the Son of God?} (\Su oun ei ho huios tou theou;\). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes" (compare "I am" in strkjv@Mark:14:62| with "Thou has said" in strkjv@Matthew:26:64|).

rwp@Luke:23:2 @{Began to accuse} (\ˆrxanto katˆgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hˆm“n\). Present active participle of \diastreph“\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\k“luonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \k“luonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epigin“sk“\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek tˆs exousias Hˆr“idou\). 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:23:10 @{Stood} (\histˆkeisan\). Second perfect active intransitive of \histˆmi\ with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice (\euton“s\, adverb from adjective \eutonos\, from \eu\, well, and \tein“\, to stretch, well tuned). Old word, but in the N.T. only here and strkjv@Acts:18:28|.

rwp@Luke:23:18 @{All together} (\panplˆthei\). An adverb from the adjective \panplˆthˆs\, all together. Used by Dio Cassius. Only here in the N.T. {Away} (\aire\). Present active imperative, Take him on away and keep him away as in strkjv@Acts:21:36; strkjv@22:22|, of Paul. But {release} (\apoluson\) is first aorist active imperative, do it now and at once.

rwp@Luke:23:31 @{In the green tree} (\en hugr“i xul“i\). Green wood is hard to burn and so is used for the innocent. {In the dry} (\en t“i xˆr“i\). Dry wood kindles easily and is a symbol for the guilty. This common proverb has various applications. Here the point is that if they can put Jesus to death, being who he is, what will happen to Jerusalem when its day of judgment comes? {What shall be done} (\ti genˆtai\). Deliberative subjunctive.

rwp@Luke:23:36 @{Mocked} (\enepaixan\). Even the soldiers yielded to the spell and acted like boys in their jeers. Aorist tense here and different verb also from that used of the rulers. They were not so bitter and persistent.

rwp@Luke:23:37 @{If} (\ei\). Condition of the first class as is text in verse 35| used by the rulers. The soldiers pick out "the king of the Jews" as the point of their sneer, the point on which Jesus was condemned. But both soldiers and rulers fail to understand that Jesus could not save himself if he was to save others.

rwp@Luke:23:43 @{Today shalt thou be with me in Paradise} (\Sˆmeron met' emou esˆi en t“i paradeis“i\). However crude may have been the robber's Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2Corinthians:12:4; strkjv@Revelation:2:7|), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting "Abraham's bosom" (Luke:16:22f.|) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.

rwp@Mark:1:4 @{John came} (\egeneto I“anˆs\). His coming was an epoch (\egeneto\), not a mere event (\ˆn\). His coming was in accordance with the prophetic picture (\kath“s\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptiz“n\) in the wilderness (\en tˆi erˆm“i\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\kˆruss“n baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias aut“n\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamarti“n\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:23 @{With an unclean spirit} (\en pneumati akathart“i\). This use of \en\ "with" is common in the Septuagint like the Hebrew _be_, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. See on ¯Matthew:22:43|. Unclean spirit is used as synonymous with {demon} (\daimonion\). It is the idea of estrangement from God (Zechariah:13:2|). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

rwp@Mark:1:36 @{Followed after him} (\katedi“xen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \di“k“\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.

rwp@Mark:2:5 @{Their faith} (\tˆn pistin aut“n\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphe“ntai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.

rwp@Mark:2:6 @{Sitting there, and reasoning in their hearts} (\ekei kathˆmenoi kai dialogizomenoi en tais kardiais aut“n\). 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 Iˆsous t“i 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:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:3:10 @{Pressed upon him} (\epipiptein aut“i\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou haps“ntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plˆgˆ\ (Latin _plaga_), from \plˆgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai ˆleiphon elai“i\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph“ elai“i\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph“\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph“\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:6:14 @{Heard} (\ˆkousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en aut“i\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diˆporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.

rwp@Mark:8:8 @{Broken pieces that remained over} (\perisseumata klasmat“n\). Overplus, abundance, remains of broken pieces not used, not just scraps or crumbs.

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas t“i pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothˆsetai tˆi geneƒi tautˆi sˆmeion\). strkjv@Matthew:16:4| has simply \ou dothˆsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabˆi\). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture. {Dashes down} (\rˆssei\). Also \rˆgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xˆrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk ˆdunˆthˆsan\, first aorist passive). It was a tragedy.

rwp@Mark:9:26 @{Having torn much} (\sparaxas\). The uncompounded verb used in verse 20|. {Became as one dead} (\egeneto h“sei nekros\). As if dead from the violence of the spasm. The demon did him all possible harm in leaving him.

rwp@Mark:9:37 @{One of such little children} (\hen t“n toiout“n paidi“n\). strkjv@Matthew:18:5| has "one such little child" and strkjv@Luke:9:48| "this little child." It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark:10:33-45; strkjv@Matthew:20:20-28|) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark:10:13-16; strkjv@Matthew:19:13-15; strkjv@Luke:8:15-17|). The child was used as a rebuke to the apostles.

rwp@Mark:9:38 @{Because he followed not us} (\hoti ouk ˆkolouthei hˆmin\). Note vivid imperfect tense again. John evidently thought to change the subject from the constraint and embarrassment caused by their dispute. Songs:he told about a case of extra zeal on his part expecting praise from Jesus. Perhaps what Jesus had just said in verse 37| raised a doubt in John's mind as to the propriety of his excessive narrowness. One needs to know the difference between loyalty to Jesus and stickling over one's own narrow prejudices.

rwp@Mark:9:43 @{Into hell, into the unquenchable fire} (\eis tˆn geennan, eis to p–r to asbeston\). Not Hades, but Gehenna. \Asbeston\ is alpha privative and \sbestos\ from \sbennumi\ to quench. It occurs often in Homer. Our word asbestos is this very word. strkjv@Matthew:18:8| has "into the eternal fire." The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas aut“i ˆgapˆsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster“;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster“\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.

rwp@Mark:10:38 @{Or be baptized with the baptism that I am baptized with} (\ˆ to baptisma ho eg“ baptizomai baptisthˆnai\). Cognate accusative with both passive verbs. strkjv@Matthew:20:22| has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as "the cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). He had already used baptism as a figure for his death (Luke:12:50|). Paul will use it several times (1Corinthians:15:29; strkjv@Romans:6:3-6; strkjv@Colossians:2:12|).

rwp@Mark:10:51 @{That I should do} (\poiˆs“\). Neat Greek idiom with aorist subjunctive without \hina\ after \theleis\. For this asyndeton (or parataxis) see Robertson, _Grammar_, p. 430. {Rabboni} (\Rabbounei\). The Aramaic word translated Lord (Kurie) in strkjv@Matthew:20:33| and strkjv@Luke:18:41|. This very form occurs again in strkjv@John:20:16|. {That I may receive my sight} (\hina anableps“\). To recover sight (\ana-\), see again. Apparently he had once been able to see. Here \hina\ is used though \thel“\ is not (cf. strkjv@10:35|). The Messiah was expected to give sight to the blind (Isaiah:61:1; strkjv@Luke:4:18; strkjv@7:22|).

rwp@Mark:14:5 @{Above three hundred pence} (\epan“ dˆnari“n triakosi“n\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrim“nto autˆi\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

rwp@Mark:14:14 @{The goodman of the house} (\t“i oikodespotˆi\). A non-classical word, but in late papyri. It means master (\despot\) of the house, householder. The usual Greek has two separate words, \oikou despotˆs\ (master of the house). {My guest-chamber} (\to kataluma mou\). In LXX, papyri, and modern Greek for lodging-place (inn, as in strkjv@Luke:2:7| or guest-chamber as here). It was used for \khan\ or \caravanserai\. {I shall eat} (\phag“\). Futuristic aorist subjunctive with \hopou\.

rwp@Mark:14:23 @{A cup} (\potˆrion\). Probably the ordinary wine of the country mixed with two-thirds water, though the word for wine (\oinos\) is not used here in the Gospels, but "the fruit of the vine" (\ek tou genˆmatos tˆs ampelou\). See strkjv@Matthew:26:26-29| for discussion of important details. Mark and Matthew give substantially the same account of the institution of the Supper by Jesus, while strkjv@Luke:22:17-20| agrees closely with strkjv@1Corinthians:11:23-26| where Paul claims to have obtained his account by direct revelation from the Lord Jesus.

rwp@Mark:14:41 @{It is enough} (\apechei\). Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann's _Light from the Ancient East_ and Moulton and Milligan's _Vocabulary_) furnish many examples of it as a receipt for payment in full. See also strkjv@Matthew:6:2ff.; strkjv@Luke:6:24; strkjv@Phillipians:4:18| for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. "This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate" (Swete). See further on ¯Matthew:26:45| for the approach of Judas.

rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiˆton\). In Mark alone. An old Greek word. The negative form \acheiropoiˆton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Mark:14:65 @{Cover his face} (\perikaluptein autou to pros“pon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophˆteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz“\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

rwp@Mark:14:72 @{Called to mind} (\anemnˆsthˆ\). First aorist passive indicative. strkjv@Matthew:26:75| has the uncompounded verb \emnˆsthˆ\ while strkjv@Luke:22:61| has another compound \hupemnˆsthˆ\, was reminded. {When he thought thereon} (\epibal“n\). Second aorist active participle of \epiball“\. It is used absolutely here, though there is a reference to \to rhˆma\ above, the word of Jesus, and the idiom involves \ton noun\ so that the meaning is to put the mind upon something. In strkjv@Luke:15:12| there is another absolute use with a different sense. Moulton (_Prolegomena_, p. 131) quotes a Ptolemaic papyrus Tb P 50 where \epibal“n\ probably means "set to," put his mind on. {Wept} (\eklaien\). Inchoative imperfect, began to weep. strkjv@Matthew:26:75| has the ingressive aorist \eklausen\, burst into tears.

rwp@Mark:15:2 @{Art thou the King of the Jews?} (\Su ei ho basileus t“n Ioudai“n;\). This is the only one of the charges made by the Sanhedrin to Pilate (Luke:23:2|) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. strkjv@John:18:28-32| gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See on ¯Matthew:26:11|. {Thou sayest} (\su legeis\). An affirmation, though in strkjv@John:18:34-37| there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary" (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John:18:28f.|) and had his interviews with Jesus on the inside, calling Jesus thither (John:18:33|).

rwp@Mark:15:3 @{Accused him of many things} (\katˆgoroun autou polla\). Imperfect tense, repeated accusations besides those already made. They let loose their venom against Jesus. One of the common verbs for speaking against in court (\kata\ and \agoreu“\). It is used with the genitive of the person and the accusative of the thing.

rwp@Mark:15:6 @{Used to release} (\apeluen\). Imperfect tense of customary action where strkjv@Matthew:27:15| has the verb \ei“thei\ (was accustomed to). {They asked of him} (\parˆitounto\). Imperfect middle, expressing their habit also.

rwp@Mark:15:10 @{He perceived} (\egin“sken\). Imperfect tense descriptive of Pilate's growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy" (\phthonon\) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching. {Had delivered} (\paraded“keisan\). Past perfect indicative without augment where strkjv@Matthew:27:18| has the first aorist (kappa aorist) indicative \pared“kan\, not preserving the distinction made by Mark. The aorist is never used "as" a past perfect.

rwp@Mark:15:13 @{Crucify him} (\Staur“son auton\). strkjv@Luke:23:21| repeats the verb. strkjv@Matthew:27:22| has it, "Let him be crucified." There was a chorus and a hubbub of confused voices all demanding crucifixion for Christ. Some of the voices beyond a doubt had joined in the hallelujahs to the Son of David in the triumphal entry. See on ¯Matthew:27:23| for discussion of strkjv@Mark:15:14|.

rwp@Mark:15:23 @{They offered him} (\edidoun aut“i\). Imperfect tense where Matthew has the aorist \ed“kan\. {Mingled with myrrh} (\esmurnismenon\). Perfect passive participle. The verb means flavoured with myrrh, myrrhed wine. It is not inconsistent with ¯Matthew:27:34| "mingled with gall," which see. {But he received it not} (\hos de ouk elaben\). Note the demonstrative \hos\ with \de\. Matthew has it that Jesus was not willing to take. Mark's statement is that he refused it.

rwp@Mark:15:39 @{The centurion} (\ho kenturi“n\). A Latin word (_centurio_) used also in verse 44| and here only in the N.T. {Which stood by over against him} (\ho parestˆk“s ex enantias autou\). This description alone in Mark, picturing the centurion "watching Jesus" (Matthew:27:54|). {So} (\hout“s\). With the darkness and the earthquake. See on ¯Matthew:27:54| for discussion of "the Son of God," more probably "a Son of God."

rwp@Mark:15:43 @{A councillor of honourable estate} (\euschˆm“n bouleutˆs\). A senator or member of the Sanhedrin of high standing, rich (Matthew:27:57|). {Looking for the Kingdom of God} (\ˆn prosdechomenos tˆn basileian tou theou\). Periphrastic imperfect. Also strkjv@Luke:23:51|. The very verb used by Luke of Simeon and Anna (Luke:2:25,38|). strkjv@Matthew:27:57| calls him "Jesus' disciple" while strkjv@John:19:38| adds "secretly for fear of the Jews." He had evidently taken no public stand for Jesus before now. {Boldly} (\tolmˆsas\). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.

rwp@Mark:15:45 @{Granted the corpse} (\ed“rˆsato to pt“ma\). This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter's field. This is the only instance when \pt“ma\ (_cadaver_, corpse) is applied to the body (\s“ma\) of Jesus, the term used in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:19:40|).

rwp@Mark:16:6 @{Be not amazed} (\mˆ ekthambeisthe\). The angel noted their amazement (verse 5|) and urges the cessation of it using this very word. {The Nazarene} (\ton Nazarˆnon\). Only in Mark, to identify "Jesus" to the women. {The crucified one} (\ton estaur“menon\). This also in strkjv@Matthew:28:5|. This description of his shame has become his crown of glory, for Paul (Gal strkjv@6:14|), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (\ˆgerthˆ\). First aorist passive indicative, the simple fact. In strkjv@1Corinthians:15:4| Paul uses the perfect passive indicative \egˆgertai\ to emphasize the permanent state that Jesus remains risen. {Behold the place} (\ide ho topos\). Here \ide\ is used as an interjection with no effect on the case (nominative). In strkjv@Matthew:28:6| \idete\ is the verb with the accusative. See Robertson, _Grammar_, p. 302.

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:18 @{The birth of Jesus Christ} (\tou [Iˆsou] Christou hˆ genesis\). In the Greek Jesus Christ comes before birth as the important matter after strkjv@1:16|. It is not certain whether "Jesus" is here a part of the text as it is absent in the old Syriac and the Old Latin while the Washington Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it is plain that the story of the birth of Jesus Christ is to be told briefly as follows, "on this wise" (\hout“s\), the usual Greek idiom. The oldest and best manuscripts have the same word genealogy (\genesis\) used in strkjv@1:1|, not the word for birth (begotten) as in strkjv@1:16| (\gennˆsis\). "It is in fact the word Genesis. The evangelist is about to describe, not the genesis of the heaven and the earth, but the genesis of Him who made the heaven and the earth, and who will yet make a new heaven and a new earth" (Morison).

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\apˆlthen hˆ akoˆ autou eis holˆn tˆn Syrian\). Rumour (\akoˆ\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kak“s echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selˆniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selˆniazomai\ from \selˆnˆ\ (moon). These diseases are called "torments."

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

rwp@Matthew:5:48 @{Perfect} (\teleioi\). The word comes from \telos\, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children. strkjv@Matthew:6:1 @{Take heed} (\prosechete\). The Greek idiom includes "mind" (\noun\) which is often expressed in ancient Greek and once in the Septuagint (Job:7:17|). In the New Testament the substantive \nous\ is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (\dikaiosunˆn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathˆnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para t“i patri hum“n\). Literally "beside your Father," standing by his side, as he looks at it.

rwp@Matthew:6:7 @{Use not vain repetitions} (\mˆ battalogˆsˆte\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en tˆi polulogiƒi\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).

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

rwp@Matthew:6:12 @{Our debts} (\ta opheilˆmata hˆm“n\). Luke (Luke:11:4|) has "sins" (\hamartias\). In the ancient Greek \opheilˆma\ is common for actual legal debts as in strkjv@Romans:4:4|, but here it is used of moral and spiritual debts to God. "Trespasses" is a mistranslation made common by the Church of England Prayer Book. It is correct in verse 14| in Christ's argument about prayer, but it is not in the Model Prayer itself. See strkjv@Matthew:18:28,30| for sin pictured again by Christ "as debt and the sinner as a debtor" (Vincent). We are thus described as having wronged God. The word \opheilˆ\ for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, _Bible Studies_, p. 221; _Light from the Ancient East,_ New ed., p. 331). We ask forgiveness "in proportion as" (\h“s\) we _also_ have forgiven those in debt to us, a most solemn reflection. \Aphˆkamen\ is one of the three k aorists (\ethˆka, ed“ka, hˆka\). It means to send away, to dismiss, to wipe off.

rwp@Matthew:6:13 @The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.

rwp@Matthew:6:14 @{Trespasses} (\parapt“mata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.

rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tˆn phernˆn haplˆn\), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's _Vocabulary_, etc.). There are various other instances of such usage. Here and in strkjv@Luke:11:34| the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, _simplex_ in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye (\ponˆros\) may be diseased and is used of stinginess in the LXX and so \haplous\ may refer to liberality as Hatch argues (_Essays in Biblical Greek_, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24|.

rwp@Matthew:6:27 @{Unto his stature} (\epi tˆn hˆlikian autou\). The word \hˆlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

rwp@Matthew:7:12 @{That men should do unto you} (\hina poi“sin h–mŒn hoi anthr“poi\). Luke (Luke:6:31|) puts the Golden Rule parallel with strkjv@Matthew:5:42|. The negative form is in Tobit strkjv@4:15. It was used by Hillel, Philo, Isocrates, Confucius. "The Golden Rule is the distilled essence of that 'fulfilment' (5:17|) which is taught in the sermon" (McNeile). Jesus puts it in positive form.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou t“i s“i onomati eprophˆteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egn“n h–mƒs\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologˆs“ autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:8:20 @{Holes} (\ph“leous\). A lurking hole, burrow. {Nests} (\kataskˆn“seis\). "Roosts, i.e. leafy, \skˆnai\ for settling at night (_tabernacula, habitacula_), not nests" (McNeile). In the Septuagint it is used of God tabernacling in the Sanctuary. The verb (\kataskˆno“\) is there used of birds (Psalms:103:12|).

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthr“pou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hˆmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daim“n\. In Homer \daim“n\ is used synonymously with \theos\ and \thea\. Hesiod employed \daim“n\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).

rwp@Matthew:13:11 @{To know the mysteries} (\gn“nai ta mustˆria\). Second aorist active infinitive of \gin“sk“\. The word \mustˆrion\ is from \mustˆs\, one initiated, and that from \mue“\ (\mu“\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memuˆmai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustˆrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:21 @{Tribulation} (\thlipse“s\). From \thlib“\, to press, to oppress, to squeeze (cf. strkjv@7:14|). The English word is from the Latin _tribulum_, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (_Synonyms of the N.T._, pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally \thlipsis\." The iron cage was \stenoch“ria\.

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumˆi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zumˆ\, is from \ze“\, to boil, to seethe, and so pervasive fermentation.

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

rwp@Matthew:17:10 @{Elijah must first come} (\Eleian dei elthein pr“ton\). Songs:this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used strkjv@Malachi:4:5|. Jesus had also spoken again of his death (resurrection). Songs:they are puzzled.

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina mˆ skandalis“men autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz“\, to angle, and that from \agkos\, a curve (so also \agkalˆ\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta pr“ton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statˆra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

rwp@Matthew:20:26 @{Would become great} (\hos an thelˆi megas genesthai\). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (\megaloi\) among Christians as among pagans, but they do not "lord it over" one another (\katakurieuousin\), a LXX word and very expressive, or "play the tyrant" (\katexousiazousin\), another suggestive word. {Your minister} (\h–m“n diakonos\). This word may come from \dia\ and \konis\ (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. strkjv@1:1|. But it more frequently is applied to ministers of the Gospel (1Corinthians:3:5|). The way to be "first" (\pr“tos\), says Jesus, is to be your "servant" (\doulos\), "bond-servant" (verse 27|). This is a complete reversal of popular opinion then and now.

rwp@Matthew:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.

rwp@Matthew:21:16 @{Thou hast perfected} (\katˆrtis“\). The quotation is from strkjv@Psalms:8:3| (LXX text). See strkjv@4:21| where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of \kata-\. It was a stinging rebuke.

rwp@Matthew:21:19 @{A fig tree} (\sukˆn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mˆketi sou karpos genˆtai eis ton ai“na\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou mˆ\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrˆma\) twice (21:19,20|). This word is really \para to chrˆma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:21:35 @{They will reverence my son} (\entrapˆsontai ton huion mou\). Second future passive from \entrep“\, to turn at, but used transitively here as though active or middle. It is the picture of turning with respect when one worthy of it appears.

rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthˆsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmˆsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesˆmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista“\ is used of the early morning meal, "Break your fast" (\aristˆsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz“\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

rwp@Matthew:22:13 @{Was speechless} (\epsim“thˆ\). Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1Timothy:5:18|). {The outer darkness} (\to skotos to ex“teron\). See strkjv@Matthew:8:12|. All the blacker from the standpoint of the brilliantly lighted banquet hall. {There shall be} (\ekei estai\). Out there in the outer darkness.

rwp@Matthew:22:16 @{Their disciples} (\tous mathˆtas aut“n\). Students, pupils, of the Pharisees as in strkjv@Mark:2:18|. There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). {The Herodians} (\t“n Her“idian“n\). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in \-ianos\ is a Latin termination like that in \Christianos\ (Acts:11:26|). Mentioned also in strkjv@Mark:3:6| combining with the Pharisees against Jesus. {The person of men} (\pros“pon anthr“p“n\). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James:2:1,9|) when \pros“polˆmpsia, pros“polˆmptein\ are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).

rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.

rwp@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin“\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tˆn basileian t“n ouran“n\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Matthew:23:15 @{Twofold more a son of hell than yourselves} (\huion geennˆs diploteron h–m“n\). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (\hena prosˆluton\), from \proserchomai\, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, \periagˆte\, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Matthew:8:12|). They were more partisan than pious. \Diplous\ (twofold, double) is common in the papyri. The comparative here used, as if from \diplos\, appears also in Appian. Note the ablative of comparison h–m“n. It was a withering thrust.

rwp@Matthew:23:33 @{Ye serpents, ye offspring of vipers} (\opheis gennˆmata echidn“n\). These blistering words come as a climax and remind one of the Baptist (3:17|) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34|). They cut to the bone like whip-cords. {How shall ye escape} (\p“s phugˆte\). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

rwp@Matthew:23:37 @{How often would I have gathered} (\posakis ˆthelˆsa episunagein\). More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (\episunagei\) is used of the hen with the compound preposition \hupokat“\. Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John's Gospel.

rwp@Matthew:24:8 @{The beginning of travail} (\archˆ odin“n\). The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, strkjv@23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalms:18:5; strkjv@Acts:2:24|). These woes, says Jesus, are not a proof of the end, but of the beginning.

rwp@Matthew:26:46 @{He is at hand} (\ˆggiken\). The same verb and tense used of the hour above, present perfect active of \eggiz“\, to draw near, the very form used by John the Baptist of the coming of the kingdom of heaven (Matthew:3:2|). Whether Jesus heard the approach of the betrayer with the crowd around him or saw the lights or just felt the proximity of the traitor before he was there (J. Weiss), we do not know and it matters little. The scene is pictured as it happened with lifelike power.

rwp@Matthew:26:51 @{One of them that were with Jesus} (\heis t“n meta Iˆsou\). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John:18:10|). The sword or knife was one of the two that the disciples had (Luke:22:38|). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (\“tion\ is diminutive in form, but not in sense, as often in the _Koin‚_). He may have been the leader of the band. His name, Malchus, is also given by John (John:18:10|) because Peter was then dead and in no danger.

rwp@Matthew:26:55 @{As against a robber} (\h“s epi lˆistˆn\). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, \ekathezomˆn\) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. Songs:they fled.

rwp@Matthew:26:63 @{Held his peace} (\esi“pa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz“ se kata tou theou tou z“ntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.

rwp@Matthew:26:65 @{He hath spoken blasphemy} (\eblasphˆmˆsen\). There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope. At the beginning of Christ's ministry he occasionally used the word Messiah of himself, but he soon ceased, for it was plain that it would create trouble. The people would take it in the sense of a political revolutionist who would throw off the Roman yoke. If he declined that role, the Pharisees would have none of him for that was the kind of a Messiah that they desired. But the hour has now come. At the Triumphal Entry Jesus let the Galilean crowds hail him as Messiah, knowing what the effect would be. Now the hour has struck. He has made his claim and has defied the High Priest.

rwp@Matthew:26:70 @{I know not what thou sayest} (\ouk oida ti legeis\). It was an affectation of extreme ignorance (Bruce) that deceived no one. It was an easy and ancient dodge and easy subterfuge. Dalman (_Words of Jesus_, 80f.) suggests that Peter used the Galilean Aramaean word for know instead of the Judean Aramaean word which betrayed at once his Galilean residence.

rwp@Matthew:27:1 @{Now when morning was come} (\pr“ias de genomenˆs\). Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark:15:1; strkjv@Luke:22:66-71|). Luke gives the details of this second ratification consultation. The phrase used, {took counsel} (\sumboulion elabon\) is a Latin idiom (_consilium ceperunt_) for \sunebouleusanto\.

rwp@Matthew:27:6 @{Into the treasury} (\eis ton korbanƒn\). Josephus (_War_ II. 9,4) uses this very word for the sacred treasury. _Korban_ is Aramaic for _gift_ (\d“ron\) as is plain in strkjv@Mark:7:11|. The price of blood (blood-money) was pollution to the treasury (Deuteronomy:23:18f.|). Songs:they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about _Korban_ (Mark:7:1-23; strkjv@Matthew:15:1-20|), but they balk at this blood-money.

rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Iˆsous estathˆ emprosthen tou hˆgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estathˆ\, not \estˆ\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hˆgem“n\ (from \hˆgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus t“n Ioudai“n;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?

rwp@Matthew:27:14 @{And he gave him no answer, not even to one word} (\kai ouk apekrithˆ aut“i pros oude hen rhˆma\). Jesus refused to answer the charges of the Jews (verse 12|). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word." This silent dignity amazed Pilate and yet he was strangely impressed.

rwp@Matthew:27:20 @{Persuaded} (\epeisan\). The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered in pressing the question, they used all their arts to get the people to "ask for themselves" (\aitˆs“ntai\, indirect middle ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt“\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Ath“ios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.

rwp@Matthew:27:29 @{A crown of thorns} (\stephanon ex akanth“n\). They wove a crown out of thorns which would grow even in the palace grounds. It is immaterial whether they were young and tender thorn bushes, as probable in the spring, or hard bushes with sharp prongs. The soldiers would not care, for they were after ridicule and mockery even if it caused pain. It was more like a victor's garland (\stephanon\) than a royal diadem (\diadˆma\), but it served the purpose. Songs:with the reed (\kalamon\), a stalk of common cane grass which served as sceptre. The soldiers were familiar with the _Ave Caesar_ and copy it in their mockery of Jesus: {Hail, King of the Jews} (\chaire, Basileu t“n Ioudai“n\). The soldiers added the insults used by the Sanhedrin (Matthew:26:67|), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the _via dolorosa_ to the cross (verse 31|).

rwp@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

rwp@Matthew:27:34 @{Wine mingled with gall} (\oinon meta cholˆs memigmenon\). Late MSS. read {vinegar} (\oxos\) instead of wine and Mark (Mark:15:23|) has myrrh instead of gall. The myrrh gave the sour wine a better flavour and like the bitter gall had a narcotic and stupefying effect. Both elements may have been in the drink which Jesus tasted and refused to drink. Women provided the drink to deaden the sense of pain and the soldiers may have added the gall to make it disagreeable. Jesus desired to drink to the full the cup from his Father's hand (John:18:11|).

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: _El“i, el“i, 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@Matthew:27:64 @{The last error} (\hˆ eschatˆ planˆ\). The last delusion, imposture (Weymouth), fraud (Moffatt). Latin _error_ is used in both senses, from _errare_, to go astray. The first fraud was belief in the Messiahship of Jesus, the second belief in his resurrection.

rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbat“n, tˆi epiph“skousˆi eis mian sabbat“n\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorˆsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiph“sk“\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiph“sk“\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Iˆsou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de“\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philˆmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunerg“i hˆm“n\) and was beloved (\agapˆt“i\) by Paul.

rwp@Philemon:1:19 @{Write} (\egrapsa\). Epistolary aorist. {With mine hand} (\tˆi emˆi cheiri\). Instrumental case and a note of hand that can be collected. See strkjv@2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|. {I will repay it} (\eg“ apotis“\). Future active indicative of \apotin“\ (\apoti“\) to pay back, to pay off. The more usual word was \apod“s“\. This is Paul's promissory note. Deissmann (_Light, etc._, p. 331) notes how many of the papyri are concerning debts. {That I say not} (\hina mˆ leg“\). Neat idiom as in strkjv@2Corinthians:9:4|, delicately reminding Philemon that Paul had led him also to Christ. {Thou owest to me even thine own self besides} (\kai seauton moi prosopheileis\). Old verb, only here in N.T., Paul using the verb \opheil“\ of verse 18| with \pros\ added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

rwp@Philemon:1:22 @{But withal} (\hama de\). Along with your kindly reception of Onesimus. On \hama\, see strkjv@Acts:24:26; strkjv@27:40|. {A lodging} (\xenian\). Old word from \xenos\, stranger. In N.T. only here and strkjv@Acts:28:23|. {I shall be granted unto you} (\charisthˆsomai humin\). First future passive of \charizomai\. Used either as a favour as here and strkjv@Acts:3:14| or for destruction (Acts:25:11|).

rwp@Philemon:1:23 @{Epaphras} (\Epaphrƒs\). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul's help in the fight against incipient Gnosticism in the Lycus Valley. {My fellow-prisoner} (\ho sunaichmal“tos mou\). See on ¯Romans:16:7| for this word, also in strkjv@Colossians:4:10|. Used metaphorically like the verb \aichmal“tiz“\ in strkjv@2Corinthians:10:5|, though some hold that Epaphras became a prisoner with Paul in Rome.

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:1:10 @{Songs:that ye may} (\eis to humas\). Either purpose or result (\eis to\ plus infinitive as in strkjv@Romans:1:11,20; strkjv@3:26|, etc.). {Approve the things that are excellent} (\dokimazein ta diapheronta\). Originally, "test the things that differ." Cf. same idiom in strkjv@Romans:2:28|. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. {Sincere} (\eilikrineis\). Old word of uncertain origin from \krin“\, to judge, by \heilˆ\ (sunlight) or to sift by rapid rolling (\eilos\). At any rate it means pure, unsullied. {Void of offence} (\aproskopoi\). Alpha privative \pros\ and \kopt“\, to cut, "not stumbled against" (not causing others to stumble) or if active "not stumbling against." Passive sense probably, not active as in strkjv@1Corinthians:10:32|. Common in the papyri, though not in ancient Greek writers.

rwp@Philippians:1:26 @{In Christ Jesus in me} (\en Christ“i Iˆsou en emoi\). "In Christ Jesus" as the basis for the glorying (\kauchˆma\), "in me" as the instance in point. {Through my presence} (\dia tˆs emˆs parousias\). The word so often used of the second coming of Christ, but here in its ordinary sense as in strkjv@2:12; strkjv@1Corinthians:16:17|.

rwp@Philippians:2:26 @{He longed after} (\epipoth“n ˆn\). Periphrastic imperfect of \epipothe“\ (Phillipians:1:8|), "he was yearning after." {You all} (\pantas humas\). Songs:again (1:5,7,8|). {Was sore troubled} (\adˆmon“n\). Periphrastic imperfect again (repeat \ˆn\) of the old word \adˆmone“\ either from an unused \adˆm“n\ (\a\ privative and \dˆmos\, away from home, homesick) or from \adˆm“n, adˆsai\ (discontent, bewilderment). The _Vocabulary_ of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already strkjv@Matthew:26:37; strkjv@Mark:14:33|. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (\dioti ˆkousate hoti ˆsthenˆse\), "because ye heard that he fell sick" (ingressive aorist). {He was sick} (\ˆsthenˆse\). Ingressive aorist, "he did become sick." {Nigh unto death} (\paraplˆsion thanat“i\). Only example in N.T. of this compound adverbial preposition (from the adjective \paraplˆsios\) with the dative case.

rwp@Philippians:2:30 @{Hazarding his life} (\paraboleusamenos tˆi psuchˆi\). First aorist middle participle of \paraboleu“\ (from the adjective \parabolos\), to place beside. The old Greek writers used \paraballomai\, to expose oneself to danger. But Deissmann (_Light from the Ancient East_, p. 88) cites an example of \paraboleusamenos\ from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word \parabolani\ (riskers) was applied to the Christians who risked their lives for the dying and the dead.

rwp@Philippians:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknˆron\). Old adjective from \okne“\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall“\, to totter, to reel. See strkjv@Acts:21:34|.

rwp@Philippians:3:2 @{Beware} (\blepete\). Three times for urgency and with different epithet for the Judaizers each time. {The dogs} (\tous kunas\). The Jews so termed the Gentiles which Jesus uses in a playful mood (\kunariois\, little dogs) to the Syro-Phoenician woman (Matthew:15:26|). Paul here turns the phrase on the Judaizers themselves. {The evil workers} (\tous kakous ergatas\). He had already called the Judaizers "deceitful workers" (\ergatai dolioi\) in strkjv@2Corinthians:11:13|. {The concision} (\tˆn katatomˆn\). Late word for incision, mutilation (in contrast with \peritomˆ\, circumcision). In Symmachus and an inscription. The verb \katatemn“\ is used in the LXX only of mutilations (Leviticus:21:5; strkjv@1Kings:18:28|).

rwp@Philippians:3:4 @{Might have} (\ech“n\). Rather, "even though myself having." {Confidence} (\pepoithˆsin\). Late word, condemned by the Atticists, from \pepoitha\ (just used). See strkjv@2Corinthians:1:15; strkjv@3:4|.

rwp@Philippians:4:8 @{Finally} (\to loipon\). See on ¯3:1|. {Whatsoever} (\hosa\). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honourable} (\semna\). Old word from \seb“\, to worship, revere. Songs:revered, venerated (1Timothy:3:8|). {Pure} (\hagna\). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (\prosphilˆ\). Old word, here only in N.T., from \pros\ and \phile“\, pleasing, winsome. {Of good report} (\euphˆma\. Old word, only here in N.T., from \eu\ and \phˆmˆ\, fair-speaking, attractive. {If there be any} (\ei tis\). Paul changes the construction from \hosa\ (whatsoever) to a condition of the first class, as in strkjv@2:1|, with two substantives. {Virtue} (\aretˆ\). Old word, possibly from \aresk“\, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phillipians:4:8; strkjv@1Peter:2:9; strkjv@2Peter:1:3,5|). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isaiah:42:12; strkjv@43:21|) of God's splendour and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (\epainos\) as here or even meaning praise. {Think on these things} (\tauta logizesthe\). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

rwp@Philippians:4:10 @{I rejoice} (\echarˆn\). Second aorist passive indicative of \chair“\, a timeless aorist. I did rejoice, I do rejoice. {Greatly} (\megal“s\). Old adverb, only here in N.T., from \megas\ (great). {Now at length} (\ˆdˆ pote\). In N.T. only here and strkjv@Romans:1:10|. \Pote\ is indefinite past (interval), \ˆdˆ\ immediate present. {Ye have revived} (\anethalete\). Second aorist active indicative of old poetic word (Homer), \anathall“\, to sprout again, to shoot up, to blossom again. Songs:in the LXX five times, though rare and literary word. {Your thought for me} (\to huper emou phronein\). Accusative case of the articular present active infinitive the object of \anethalete\ used transitively. "You caused your thinking of me to bloom afresh." {Wherein} (\eph' h“i\). "In which," "upon which" (locative case). A loose reference to Paul's interests as involved in their thinking of him. {Ye did indeed take thought} (\kai ephroneite\). Imperfect active, "ye were also (or had been also) thinking." {Ye lacked opportunity} (\ˆkaireisthe\). Imperfect middle of \akaireomai\, late and rare word, here only in N.T., from \akairos\ (\a\ privative, \kairos\), not to have a chance, the opposite of \eukaire“\ (Mark:6:31|).

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

rwp@Revelation:1:7 @{Behold, he cometh with the clouds} (\idou erchetai meta t“n nephel“n\). Futuristic present middle indicative of \erchomai\, a reminiscence of strkjv@Daniel:7:13| (Theodotion). "It becomes a common eschatological refrain" (Beckwith) as in strkjv@Mark:13:26; strkjv@14:62; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Luke:21:27|. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration" (Vincent). {Shall see} (\opsetai\). Future middle of \hora“\, a reminiscence of strkjv@Zechariah:12:10| according to the text of Theodotion (Aquila and Symmachus) rather than the LXX and like that of strkjv@Matthew:24:30| (similar combination of Daniel and Zechariah) and strkjv@26:64|. This picture of the victorious Christ in his return occurs also in strkjv@14:14, 18-20; strkjv@19:11-21; strkjv@20:7-10|. {And they which} (\kai hoitines\). "And the very ones who," Romans and Jews, all who shared in this act. {Pierced} (\exekentˆsan\). First aorist active indicative of \ekkente“\, late compound (Aristotle, Polybius, LXX), from \ek\ and \kente“\ (to stab, to pierce), in N.T., only here and strkjv@John:19:37|, in both cases from strkjv@Zechariah:12:10|, but not the LXX text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila). {Shall mourn} (\kopsontai\). Future middle (direct) of \kopt“\, old verb, to cut, "they shall cut themselves," as was common for mourners (Matthew:11:17; strkjv@Luke:8:52; strkjv@23:27|). From strkjv@Zechariah:12:12|. See also strkjv@Revelation:18:9|. {Tribes} (\phulai\). Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in strkjv@7:4-8|. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

rwp@Revelation:3:15 @{Neither cold} (\oute psuchros\). Old word from \psuch“\, to grow cold (Matthew:24:12|), in N.T. only strkjv@Matthew:10:42| and this passage. {Nor hot} (\oute zestos\). Late verbal from \ze“\, to boil, (Romans:12:11|), boiling hot, here only in N.T. {I would thou wert} (\ophelon ˆs\). Wish about the present with \ophelon\ (really \“phelon\, second aorist active indicative of \opheil“\, without augment) with the imperfect \ˆs\ (instead of the infinitive) as in strkjv@2Corinthians:11:1|, when the old Greek used \eithe\ or \ei gar\. See strkjv@1Corinthians:4:8| for the aorist indicative and strkjv@Galatians:5:12| for the future.

rwp@Revelation:3:17 @{I am rich} (\hoti plousios eimi\). Recitative \hoti\ like quotation marks before direct quotation. Old adjective from \ploutos\, riches, wealth. Laodicea was a wealthy city and the church "carried the pride of wealth into its spiritual life" (Swete). {Have gotten riches} (\peploutˆka\). Perfect active indicative of \ploute“\, old verb from \ploutos\, used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty (\ouk oidas\, knowest not). {The wretched one} (\ho talaip“ros\). Old adjective from \tla“\, to endure, and \p“ros\, a callus, afflicted, in N.T. only here and strkjv@Romans:7:24|. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on "thou" (\su\), "thou that boastest." {Miserable} (\eleeinos\). Pitiable as in strkjv@1Corinthians:15:19|. {Poor} (\pt“chos\). See strkjv@2:9| for spiritual poverty. Perhaps some local example of self-complacency is in mind. {Blind} (\tuphlos\). Spiritual blindness as often (Matthew:23:17|), and note "eye-salve" in verse 18|. {Naked} (\gumnos\). "The figure completes the picture of actual poverty" (Beckwith). See 15,16|.

rwp@Revelation:3:18 @{I counsel} (\sumbouleu“\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz“\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepur“menon ek puros\). Perfect passive participle of \puro“\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutˆsˆis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute“\, spiritual riches. {That thou mayest clothe thyself} (\hina peribalˆi\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball“\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\mˆ phaner“thˆi\). Continued purpose clause with negative \mˆ\ and first aorist passive subjunctive of \phanero“\. {Nakedness} (\gumnotˆtos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri“\, late compound (\en, chri“\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepˆis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).

rwp@Revelation:4:6 @{As it were a glassy sea} (\h“s thalassa hualinˆ\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustall“i\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mes“i tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukl“i tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera z“a\). Not \thˆria\ (beasts), but living creatures. Certainly kin to the \z“a\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalm“n\). Present active participle of \gem“\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

rwp@Revelation:5:1 @{In the right hand} (\epi tˆn dexian\). "Upon the right hand" (\epi\, not \en\), the open palm. Anthropomorphic language drawn from strkjv@Ezekiel:2:9f|. {A book} (\biblion\). Diminutive of \biblos\, but no longer so used, \biblaridion\ occurring instead (10:2|). {Written} (\gegrammenon\). Perfect passive predicate participle of \graph“\. {Within and on the back} (\es“then kai opisthen\). "Within and behind." Description of a roll like that in strkjv@Luke:4:17|, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (\opisthen\), and so was an \opisthographon\ like that in strkjv@Ezekiel:2:10|. There are many allegorical interpretations of this fact which are all beside the point. {Sealed} (\katesphragismenon\). Perfect passive predicate participle of \katasphragiz“\, old compound (perfective use of \kata\), to seal up (down), here only in N.T. {With seven seals} (\sphragisin hepta\). Instrumental case of \sphragis\, old word used in various senses, proof or authentication (1Corinthians:9:2; strkjv@Romans:4:11|), signet-ring (Revelation:7:2|), impression made by the seal (Revelation:9:4; strkjv@2Timothy:2:19|), the seal on books closing the book (Revelation:5:1,2,5,9; strkjv@6:1,3,5,7,9,12; strkjv@8:1|). "A will in Roman law bore the seven seals of the seven witnesses" (Charles). But this sealed book of doom calls for no witnesses beyond God's own will. Alford sees in the number seven merely the completeness of God's purposes.

rwp@Revelation:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en ph“nˆi megalˆi\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischurƒi ph“nˆi\ (18:2|). {Proclaiming} (\kˆrussonta\). Present active predicate participle of \kˆruss“\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig“\ and \lu“\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.

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

rwp@Revelation:5:7 @{He taketh} (\eilˆphen\). Perfect active indicative of \lamban“\, not used for the aorist (cf. \ˆlthen\, he came), but vivid dramatic picture of the actual scene, "he has taken it."

rwp@Revelation:7:14 @{I say} (\eirˆka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilˆphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek tˆs thlipse“s tˆs megalˆs\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun“\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunˆsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoiˆsen\ in strkjv@1:6| and \kai planƒi\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain“\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en t“i haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin aut“i\). Dative case with \latreu“\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\skˆn“sei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skˆno“\, old verb from \skˆnos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' aut“n\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\skˆnai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:9:8 @{They had} (\eichan\). Imperfect active, late form as in strkjv@Mark:8:7| in place of the usual \eichon\. {As hair of women} (\h“s trichas gunaik“n\). That is long hair (1Corinthians:11:15|), with no reference to matters of sex at all, for \anthr“p“n\ just before is used, not \andr“n\ (men as distinct from women). Perhaps the antennae of the locust were unusually long. {As the teeth of lions} (\h“s leont“n\). Supply \hoi odontes\ (the teeth) before \leont“n\. See strkjv@Joel:1:6|. The locust is voracious.

rwp@Revelation:21:6 @{They are come to pass} (\Gegonan\). Second perfect active indicative of \ginomai\ with \-an\ for \-asi\. See strkjv@16:17| for a like use of \gegonen\, "They have come to pass." Here again it is the voice of God because, as in strkjv@1:8|, He says: {I am the Alpha and the Omega} (\Eg“ to Alpha kai to O\) with the addition "the beginning and the end" (\hˆ archˆ kai to telos\), the whole used in strkjv@22:13| of Christ. In strkjv@Isaiah:44:6| there is something like the addition, and in strkjv@Colossians:1:18; strkjv@Revelation:3:14| \hˆ archˆ\ is applied to Christ, while here God is the First Cause (\archˆ\) and the Finality (\telos\) as in strkjv@Romans:11:36; strkjv@Ephesians:4:6|. But God works through Christ (John:1:3; strkjv@Hebrews:1:2f.; strkjv@Colossians:1:12-20|). God is the bountiful Giver (James:1:5,17|) of the Water of Life. See strkjv@7:17; strkjv@22:1,17| for this metaphor, which is based on strkjv@Isaiah:55:1|. It is God's own promise (\Eg“ d“s“\), "I will give." {Of the fountain} (\ek tˆs pˆgˆs\). For this partitive use of \ek\ see strkjv@Matthew:25:8|, without \ek\ strkjv@Revelation:2:17|. {Freely} (\d“rean\). See strkjv@Matthew:10:8; strkjv@John:4:10; strkjv@Romans:3:24; strkjv@Acts:8:20; strkjv@Revelation:22:17|.

rwp@Revelation:21:8 @{Their part shall be} (\to meros aut“n\). 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} (\eid“lolatrais\). 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@Revelation:21:9 @{One of the seven angels} (\heis ek t“n hepta aggel“n\). As in strkjv@17:1| with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the \numphˆ\ (Bride) is placed in sharp contrast with the \pornˆ\ (Harlot). The New Jerusalem was briefly presented in verse 2|, but now is pictured at length (21:9-22:5|) in a nearer and clearer vision. {The bride the wife of the Lamb} (\tˆn numphˆn tˆn gunaika tou arniou\). Twice already the metaphor of the Bride has been used (19:7; strkjv@21:2|), here termed "wife" (\gunaika\), mentioned proleptically as in strkjv@19:7| if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T. see on ¯19:7|.

rwp@Revelation:21:21 @{Twelve pearls} (\d“deka margaritai\). These gate towers (\pul“nes\) were mentioned in verses 12f|. Each of these (cf. strkjv@Isaiah:54:12|) is a pearl, one of the commonest of jewels (Matthew:7:6; strkjv@13:46; strkjv@1Timothy:2:9|). {Each one} (\ana heis hekastos\). Distributive use of \ana\, but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in strkjv@Mark:14:19; strkjv@John:8:9|; with \kata\ in strkjv@Romans:12:5|, "a barbaric construction" according to Charles. {Street} (\plateia\). For which word (broad way, \hodos\ understood) see strkjv@Matthew:6:5|, here the singular, but includes all the streets. {Transparent} (\diaugˆs\). Old word (from \dia\, through, \augˆ\, ray, shining through), here alone in N.T.

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Info_Romans @{Paul} @(\Paulos\). Roman name (\Paulus\). See on ¯Acts:13:9| for the origin of this name by the side of Saul. {Servant} (\doulos\). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in strkjv@Galatians:1:10|. Recurs in strkjv@Phillipians:1:1| and \desmios\ (bondsman) in strkjv@Philemon:1:1|. {Called to be an apostle} (\klˆtos apostolos\). An apostle by vocation (Denney) as in strkjv@1Corinthians:1:1|. In strkjv@Galatians:1:1| \klˆtos\ is not used, but the rest of the verse has the same idea. {Separated} (\aph“rismenos\). Perfect passive participle of \aphoriz“\ for which verb see on ¯Galatians:1:15|. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Acts:9:15|). By man also (Acts:13:2|). Many of Paul's characteristic words like \euaggelion\ have been already discussed in the previous Epistles that will call for little comment from now on.

rwp@Romans:1:7 @{In Rome} (\en R“mˆi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en R“mˆi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephes“i\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agapˆtois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hˆm“n kai kuriou Iˆsou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

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

rwp@Romans:1:28 @{And even as they refused} (\kai kath“s ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz“\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epign“sei\). Full knowledge (\epi\ additional, \gn“sis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta mˆ kathˆkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais aut“n\). Verbal adjective of \graph“\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturousˆs aut“n tˆs suneidˆse“s\). On conscience (\suneidˆsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturousˆs\ as in strkjv@9:1|. The word \suneidˆsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allˆl“n t“n logism“n katˆgorount“n ˆ kai apologoumen“n\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:2:20 @{A corrector of the foolish} (\paideutˆn aphron“n\). Old word (from \paideu“\) for instructor, in Plato, and probably so here, though corrector or chastiser in strkjv@Hebrews:12:9| (the only N.T. instances). See strkjv@Luke:23:16|. Late inscriptions give it as instructor (Preisigke). \Aphron“n\ is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs." {Of babes} (\nˆpi“n\). Novitiates or proselytes to Judaism just as in strkjv@Galatians:4:1|. Paul used it of those not of legal age. {The form} (\tˆn morph“sin\). Rare word only in Theophrastus and Paul (here and strkjv@2Timothy:3:5|). Pallis regards it as a Stoical term for education. Lightfoot considers the \morph“sis\ as "the rough-sketch, the pencilling of the \morphˆ\," the outline or framework, and in strkjv@2Timothy:3:5| "the outline without the substance." This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eid“la\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula“\, to rob. The town clerk (Acts:19:37|) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, _Ant_. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\pr“ton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthˆsan\). First aorist passive indicative of \pisteu“\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthˆsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.

rwp@Romans:3:4 @{Let God be found true} (\ginesth“ ho theos alˆthˆs\). "Let God continue to be true" (present middle imperative). {But every man a liar} (\pƒs de anthr“pos pseustˆs\). The contrast in \de\ really means, "though every man be found a liar." Cf. strkjv@Psalms:116:12|. {As it is written} (\kath“s gegraptai\). strkjv@Psalms:51:6|. {That thou mightest be justified} (\hop“s an dikai“thˆis\). \Hop“s\ rather than the common \hina\ for purpose and \an\ with the first aorist passive subjunctive of \dikaio“\. Used of God this verb here has to mean "declared righteous," not "made righteous." {Mightest prevail} (\nikˆseis\). Future active indicative with \hop“s\ of \nika“\, to win a victory, though B L have \nikˆsˆis\ (first aorist active subjunctive, the usual construction). {When thou comest into judgement} (\en t“i krinesthai se\). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistˆsin\). This common verb \sunistˆmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epipher“n tˆn orgˆn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthr“pon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthr“pon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:3:30 @{If so be that God is one} (\eiper heis ho theos\). Correct text rather than \epeiper\. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. strkjv@1Corinthians:8:5; strkjv@15:15; strkjv@Romans:8:9|. {By faith} (\ek piste“s\). "Out of faith," springing out of. {Through faith} (\dia tˆs piste“s\). "By means of the faith" (just mentioned). \Ek\ denotes source, \dia\ intermediate agency or attendant circumstance.

rwp@Romans:4:21 @{Being fully assured} (\plˆrophorˆtheis\). First aorist passive participle of \plˆrophore“\, from \plˆrophoros\ and this from \plˆrˆs\ and \pher“\, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on ¯Luke:1:1; strkjv@Romans:14:5|. {What he had promised} (\ho epˆggeltai\). Perfect middle indicative of \epaggellomai\, to promise, retained in indirect discourse according to usual Greek idiom. {He was able} (\dunatos estin\). Present active indicative retained in indirect discourse. The verbal adjective \dunatos\ with \estin\ is here used in sense of the verb \dunatai\ (Luke:14:31; strkjv@Acts:11:17|).

rwp@Romans:6:16 @{His servants ye are whom ye obey} (\douloi este h“i hupakouete\). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

rwp@Romans:6:21 @{What fruit then had ye at that time?} (\tina oun karpon eichete tote?\). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.

rwp@Romans:7:3 @{While the husband liveth} (\z“ntos tou andros\). Genitive absolute of present active participle of \za“\. {She shall be called} (\chrˆmatisei\). Future active indicative of \chrˆmatiz“\, old verb, to receive a name as in strkjv@Acts:11:26|, from \chrˆma\, business, from \chraomai\, to use, then to give an oracle, etc. {An adulteress} (\moichalis\). Late word, in Plutarch, LXX. See on ¯Matthew:12:39|. {If she be joined} (\ean genˆtai\). Third class condition, "if she come to." {Songs:that she is no adulteress} (\tou mˆ einai autˆn moichalida\). It is a fact that \tou\ and the infinitive is used for result as we saw in strkjv@1:24|. Conceived result may explain the idiom here.

rwp@Romans:7:4 @{Ye also were made to the law} (\kai humeis ethanat“thˆte\). First aorist indicative passive of \thanato“\, old verb, to put to death (Matthew:10:21|) or to make to die (extinct) as here and strkjv@Romans:8:13|. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (6:3-6|). The relation of marriage is killed "through the body of Christ" as the "propitiation" (3:25|) for us. Cf. strkjv@Colossians:1:22|. {That we should be joined to another} (\eis to genesthai heter“i\). Purpose clause with \eis to\ and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in strkjv@1Corinthians:6:13; strkjv@Galatians:4:26|. See further strkjv@Ephesians:5:22-33|. {That we might bring forth fruit unto God} (\hina karpophorˆs“men t“i the“i\). He changes the metaphor to that of the tree used in strkjv@6:22|.

rwp@Romans:7:7 @{Is the law sin?} (\ho nomos hamartia?\). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking. {I had not known sin} (\tˆn hamartian ouk egn“n\). Second aorist indicative of \gin“sk“\, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually \an\ is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (John:16:22,24|). See on ¯Galatians:4:15|. Songs:as to {I had not known coveting} (lust), \epithumian ouk ˆidein\. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

rwp@Romans:7:14 @{Spiritual} (\pneumatikos\). Spirit-caused and spirit-given and like the Holy Spirit. See strkjv@1Corinthians:10:3f|. {But I am carnal} (\eg“ de sarkinos eimi\). "Fleshen" as in strkjv@1Corinthians:3:1| which see, more emphatic even than \sarkikos\," a creature of flesh." {Sold under sin} (\pepramenos hupo tˆn hamartian\). Perfect passive participle of \piprask“\, old verb, to sell. See on ¯Matthew:13:46; strkjv@Acts:2:45|, state of completion. Sin has closed the mortgage and owns its slave.

rwp@Romans:8:14 @{Sons of God} (\huioi theou\). In the full sense of this term. In verse 16| we have \tekna theou\ (children of God). Hence no great distinction can be drawn between \huios\ and \teknon\. The truth is that \huios\ is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God's Son (8:3|). But in the widest sense all men are "the offspring" (\genos\) of God as shown in strkjv@Acts:17:28| by Paul. But in the special sense here only those are "sons of God" who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, "the sons of Abraham" (\huioi Abraam\, strkjv@Galatians:3:7|), the children of faith.

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

rwp@Romans:8:23 @{The first fruits} (\tˆn aparchˆn\). Old and common metaphor. {Of the Spirit} (\tou pneumatos\). The genitive of apposition. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the "gifts" in strkjv@1Corinthians:12-14|, in the moral and spiritual gifts of strkjv@Galatians:5:22f|. And greater ones are to come (1Corinthians:15:44ff.|). {Even we ourselves} (\kai autoi\). He repeats for emphasis. We have our "groaning" (\stenazomen\) as well as nature. {Waiting for} (\apekdechomenoi\). The same verb used of nature in verse 19|. {Our adoption} (\huiothesian\). Our full "adoption" (see verse 15|), "the redemption of our body" (\tˆn apolutr“sin tou s“matos hˆm“n\). That is to come also. Then we shall have complete redemption of both soul and body.

rwp@Romans:8:29 @{Foreknew} (\proegn“\). Second aorist active indicative of \progin“sk“\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\pro“risen\). First aorist active indicative of \prooriz“\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous tˆs eikonos\). Late adjective from \sun\ and \morphˆ\ and so an inward and not merely superficial conformity. \Eik“n\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morphˆ\. Here we have both \morphˆ\ and \eik“n\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\pr“totokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

rwp@Romans:8:32 @{He that} (\hos ge\). "Who as much as this" (\ge\ here magnifying the deed, intensive particle). {Spared not} (\ouk epheisato\). First aorist middle of \pheidomai\, old verb used about the offering of Isaac in strkjv@Genesis:22:16|. See strkjv@Acts:20:29|. {Also with him} (\kai sun aut“i\). The gift of "his own son" is the promise and the pledge of the all things for good of verse 28|. Christ is all and carries all with him.

rwp@Romans:9:4 @{Who} (\hoitines\). The very ones who, inasmuch as they. {Israelites} (\Israˆleitai\). Covenant name of the chosen people. {Whose} (\h“n\). Predicate genitive of the relative, used also again with \hoi pateres\. For "the adoption" (\hˆ huiothesia\) see strkjv@8:15|. {The glory} (\hˆ doxa\). The Shekinah Glory of God (3:23|) and used of Jesus in strkjv@James:2:1|. {The covenants} (\hai diathˆkai\). Plural because renewed often (Genesis:6:18; strkjv@9:9; strkjv@15:18; strkjv@17:2,7,9; strkjv@Exodus:2:24|). {The giving of the law} (\hˆ nomothesia\). Old word, here only in N.T., from \nomos\ and \tithˆmi\. {The service} (\hˆ latreia\). The temple service (Hebrews:9:1,6|). {The fathers} (\hoi pateres\). The patriarchs (Acts:3:13; strkjv@7:32|).

rwp@Romans:9:18 @{He hardeneth} (\sklˆrunei\). Pharaoh hardened his own heart also (Exodus:8:15,32; strkjv@9:34|), but God gives men up also (1:24,26,28|). This late word is used by the Greek physicians Galen and Hippocrates. See on ¯Acts:19:9|. Only here in Paul.

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthr“pe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass“\, to mould, as with clay or wax, from which the aorist active participle used here (\t“i plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \Mˆ\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoiˆsas hout“s?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\hout“s\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:9:33 @Paul repeats the phrase just used in the whole quotation from strkjv@Isaiah:8:14| with the same idea in "a rock of offence" (\petran skandalou\, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from strkjv@Isaiah:28:16|. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In strkjv@1Peter:2:8| we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian _Testimonia_ like Cyprian's later.

rwp@Romans:10:9 @{If thou shalt confess} (\ean homologˆsˆis\). Third class condition (\ean\ and first aorist active subjunctive of \homologe“\). {With thy mouth Jesus as Lord} (\en t“i stomati sou Kurion Iˆsoun\). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read \to rˆma en t“i stomati sou hoti Kurios Iˆsous\ (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in strkjv@1Corinthians:12:3; strkjv@Phillipians:2:11|. No Jew would do this who had not really trusted Christ, for \Kurios\ in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as \Kurios\. The word \Kurios\ was and is the touchstone of faith. {And shalt believe} (\kai pisteusˆis\). Same construction. Faith precedes confession, of course.

rwp@Romans:10:14 @{How then shall they call?} (\p“s oun epikales“ntai?\). Deliberative subjunctive (first aorist middle) of \epikaleomai\ (see verses 12,13|). The antecedent of \eis hon\ (in whom) is not expressed. {How shall they believe?} (\pos pisteus“sin?\). Deliberative subjunctive again (first aorist active of \pisteu“\ just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent \eis touton\ before \hon\ is not expressed. {How shall they hear?} (\pos akous“sin?\). Deliberative subjunctive (first aorist active of \akou“\). {Without a preacher?} (\ch“ris kˆrussontos?\). Preposition \ch“ris\ with ablative singular masculine present active participle of \kˆruss“\, "without one preaching." {How shall they preach?} (\p“s kˆrux“sin?\). Deliberative subjunctive again (first aorist active \kˆruss“\, to preach). {Except they be sent?} (\ean mˆ apostal“sin?\). Second aorist passive deliberative subjunctive of \apostell“\, to send, from which verb \apostolos\ apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.

rwp@Romans:11:3 @{They have digged down} (\kateskapsan\). First aorist active indicative of \kataskapt“\, to dig under or down. Old verb, here only in N.T. (critical text). LXX has \katheilan\ "pulled down." Paul has reversed the order of the LXX of strkjv@1Kings:19:10,14,18|. {Altars} (\thusiastˆria\). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from \thusiaz“\, to sacrifice. See strkjv@Acts:17:23|. {And I am left alone} (\kag“ hupeleiphthˆn monos\). First aorist passive indicative of \hupoleip“\, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel. {Life} (\psuchˆn\). It is not possible to draw a clear distinction between \psuchˆ\ (soul) and \pneuma\ (spirit). \Psuchˆ\ is from \psuch“\, to breathe or blow, \pneuma\ from \pne“\, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.

rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pˆgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thˆran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodid“mi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).

rwp@Romans:11:17 @{Branches} (\klad“n\). From \kla“\, to break. {Were broken off} (\exeklasthˆsan\). First aorist passive indicative of \ekkla“\. Play on the word \klados\ (branch) and \ekkla“\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios “n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentristhˆs\). First aorist passive indicative of \enkentriz“\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to Milligan. {Partaker} (\sunkoin“nos\). Co-partner. {Fatness} (\piotˆtos\). Old word from \pi“n\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

rwp@Romans:11:23 @{If they continue not in their unbelief} (\ean mˆ epimen“si tˆi apistiƒi\). Third class condition with the same verb used in verse 22| of the Gentile. Locative case of \apistiƒi\ here (same form as the instrumental in verse 20|). {For God is able} (\dunatos gar estin ho theos\). See this use of \dunatos estin\ in strkjv@4:21| rather than \dunatai\. This is the \crux\ of the whole matter. God is able.

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal“\), "I beseech you." {By the mercies} (\dia t“n oiktirm“n\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\s“mata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian z“san\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tˆn logikˆn hum“n latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:12:7 @{Let us give ourselves}. There is no verb in the Greek. We must supply \d“men heautous\ or some such phrase. {Or he that teacheth} (\eite ho didask“n\). Here the construction changes and no longer do we have the accusative case like \diakonian\ (general word for Christian service of all kinds including ministers and deacons) as the object of \echontes\, but the nominative articular participle. A new verb must be supplied of which \ho didask“n\ is the subject as with the succeeding participles through verse 8|. Perhaps in each instance the verb is to be repeated from the participle like \didasket“\ here (let him teach) or a general term \poieit“\ (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8| (\en haplotˆti\, in simplicity, for which word, see strkjv@Matthew:6:22; strkjv@2Corinthians:8:2; strkjv@9:11,13|). {He that ruleth} (\ho proistamenos\). "The one standing in front" for which see strkjv@1Thessalonians:5:12|. {With diligence} (\en spoudˆi\). "In haste" as if in earnest (Mark:6:25; strkjv@2Corinthians:7:11f., strkjv@8:8,16|), from \speud“\, to hasten. Again verse 11|. {With cheerfulness} (\en hilarotˆti\). Late word, only here in N.T., from \hilaros\ (2Corinthians:9:7|) cheerful, hilarious.

rwp@Romans:13:6 @{Ye pay} (\teleite\). Present active indicative (not imperative) of \tele“\, to fulfil. {Tribute} (\phorous\). Old word from \pher“\, to bring, especially the annual tax on lands, etc. (Luke:20:22; strkjv@23:1|). Paying taxes recognizes authority over us. {Ministers of God's service} (\leitourgoi theou\). Late word for public servant (unused \leitos\ from Attic \le“s\, people, and \erg“\, to work). Often used of military servants, servants of the king, and temple servants (Hebrews:8:2|). Paul uses it also of himself as Christ's \leitourgos\ (Romans:15:16|) and of Epaphroditus as a minister to him (Phillipians:2:25|). See \theou diakonos\ in verse 4|. {Attending continually} (\proskarterountes\). Present active participle of the late verb \proskartere“\ (\pros\ and \kartere“\ from \kartos\ or \kratos\, strength) to persevere. See on ¯Acts:2:42; strkjv@8:13|.

rwp@Romans:14:3 @{Set at nought} (\exoutheneit“\). Present active imperative of \exouthene“\, to treat as nothing and so with contempt (Luke:23:11; strkjv@1Thessalonians:5:20|). {Judge} (\krinet“\). Present active imperative of \krin“\, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters. {Received him} (\auton proselabeto\). Aorist middle (indirect) of \proslamban“\, same verb used in verse 1|. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

rwp@Romans:15:1 @{We the strong} (\hˆmeis hoi dunatoi\). Paul identifies himself with this wing in the controversy. He means the morally strong as in strkjv@2Corinthians:12:10; strkjv@13:9|, not the mighty as in strkjv@1Corinthians:1:26|. {The infirmities} (\ta asthenˆmata\). "The weaknesses" (cf. \asthen“n\ in strkjv@14:1,2|), the scruples "of the not strong" (\t“n adunat“n\). See strkjv@Acts:14:8| where it is used of the man weak in his feet (impotent). {To bear} (\bastazein\). As in strkjv@Galatians:6:2|, common in the figurative sense. {Not to please ourselves} (\mˆ heautois areskein\). Precisely Paul's picture of his own conduct in strkjv@1Corinthians:10:33|.

rwp@Romans:15:5 @{The God of patience and comfort} (\ho theos tˆs hupomonˆs kai tˆs paraklˆse“s\). Genitive case of the two words in verse 4| used to describe God who uses the Scriptures to reveal himself to us. See strkjv@2Corinthians:1:3| for this idea; strkjv@Romans:15:13| for "the God of hope"; strkjv@15:33| for "the God of peace." {Grant you} (\d“iˆ humin\). Second aorist active optative (_Koin‚_ form for older \doiˆ\) as in strkjv@2Thessalonians:3:16; strkjv@Ephesians:1:17; strkjv@2Timothy:1:16,18; strkjv@2:25|, though MSS. vary in strkjv@Ephesians:1:17; strkjv@2Timothy:2:25| for \d“ˆi\ (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (\kata Christon Iˆsoun\). "According to the character or example of Christ Jesus" (2Corinthians:11:17; strkjv@Colossians:2:8; strkjv@Ephesians:5:24|).

rwp@Romans:15:17 @{In things pertaining to God} (\ta pros ton theon\). Accusative of general reference of the article used with the prepositional phrase, "as to the things relating to (\pros\, facing) God."

rwp@Romans:15:19 @{In power of signs and wonders} (\en dunamei sˆmei“n kai terat“n\). Note all three words as in strkjv@Hebrews:2:4|, only here \dunamis\ is connected with \sˆmeia\ and \terata\. See all three words used of Paul's own work in strkjv@2Corinthians:12:12| and in strkjv@2Thessalonians:2:9| of the Man of Sin. See strkjv@1Thessalonians:1:5; strkjv@1Corinthians:2:4| for the "power" of the Holy Spirit in Paul's preaching. Note repetition of \en dunamei\ here with \pneumatos hagiou\. {Songs:that} (\h“ste\). Result expressed by the perfect active infinitive \peplˆr“kenai\ (from \plˆro“\) with the accusative \me\ (general reference). {Round about even unto Illyricum} (\kukl“i mechri tou Illurikou\). "In a ring" (\kukl“i\, locative case of \kuklos\). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see strkjv@2Corinthians:13; strkjv@Acts:20:1-3|. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul's mission journeys so far.

rwp@Romans:15:22 @{I was hindered} (\enekoptomˆn\). Imperfect passive (repetition) of \enkopt“\, late verb, to cut in, to cut off, to interrupt. Seen already in strkjv@Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7|. Cf. modern telephone and radio and automobile. {These many times} (\ta polla\). "As to the many things." In strkjv@1:13| Paul used \pollakis\ (many times) and B D read it here. But Paul's work (\ta polla\) had kept him away. {From coming to you} (\tou elthein pros humas\). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."

rwp@Romans:15:25 @{But now} (\nuni de\). Repeats the very words used in 23|. {I go} (\poreuomai\). Futuristic present as in strkjv@John:14:2|. {Ministering unto the saints} (\diakonon tois hagiois\). Present active participle of purpose like \eulogounta\ in strkjv@Acts:3:26|. This collection had been one of Paul's chief cares for over a year now (see strkjv@2Corinthians:8; 9|). See strkjv@2Corinthians:8:4|.

rwp@Romans:15:30 @{By} (\dia\). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as \dia\ is used after \parakal“\ in strkjv@12:1|. {That ye strive together with me} (\sunag“nisasthai moi\). First aorist middle infinitive of \sunag“ni zomai\, old compound verb, only here in N.T., direct object of \parakal“\, and with associative instrumental case \moi\, the simplex \ag“nizomenos\, occurring in strkjv@Colossians:4:12| of the prayers of Epaphras. For Christ's agony in prayer see strkjv@Matthew:26:42; strkjv@Luke:22:44|.

rwp@Romans:16:1 @{I commend} (\sunistˆmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatik“n epistol“n\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoibˆ\) means bright or radiant. {Sister} (\adelphˆn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon tˆs ekklˆsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\tˆs ekklˆsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.

rwp@Romans:16:2 @{Worthily of the saints} (\axi“s t“n hagi“n\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastˆte\). Second aorist (intransitive) active subjunctive of \paristˆmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parestˆ\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexˆsthe\. {In whatsoever matter} (\en h“i pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\h“i\). {She may have need of you} (\an hum“n chrˆizˆi\). Indefinite relative clause with \an\ and the present subjunctive of \chrˆiz“\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostatˆs\, from \proistˆmi\ (\prostate“\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastˆte\, just before. {Of mine own self} (\emou autou\). "Of me myself."

rwp@Romans:16:26 @{But now is manifested} (\phaner“thentos de nun\). First aorist passive participle of \phanero“\, to make plain, genitive case in agreement with \mustˆriou\. {By the scriptures of the prophets} (\dia graph“n prophˆtik“n\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagˆn tou ai“niou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ai“nios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakoˆn tˆs piste“s\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethnˆ gn“risthentos\). First aorist passive participle of \gn“riz“\, still the genitive case agreeing with \mustˆriou\ in verse 25|.

rwp@Titus:1:5 @{For this cause} (\toutou charin\). In N.T. only here and strkjv@Ephesians:3:1,14|. Paul may be supplementing oral instruction as in Timothy's case and may even be replying to a letter from Titus (Zahn). {Left I thee in Crete} (\apeleipon se en Krˆtˆi\). This is the imperfect active of \apoleip“\, though MSS. give the aorist active also (\apelipon\) and some read \kateleipon\ or \katelipon\. Both are common verbs, though Paul uses \kataleip“\ only in strkjv@1Thessalonians:3:1| except two quotations (Romans:11:4; strkjv@Ephesians:5:31|) and \apoleip“\ only here and strkjv@2Timothy:4:13,20|. Perhaps \apoleip“\ suggests a more temporary stay than \kataleip“\. Paul had apparently stopped in Crete on his return from Spain about A.D. 65. {That thou shouldest set in order} (\hina epidiorth“sˆi\). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with \hina\) of \epidiortho“\, to set straight (\ortho“\) thoroughly (\dia\) in addition (\epi\), a clean job of it. {The things that were wanting} (\ta leiponta\). "The things that remain." See strkjv@3:13; strkjv@Luke:18:22|. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects" in Cretan character. {And appoint} (\kai katastˆsˆis\). Final clause still and first aorist active subjunctive of \kathistˆmi\, the word used in strkjv@Acts:6:13| about the deacons. The word does not preclude the choice by the churches (in every city, \kata polin\, distributive use of \kata\). This is a chief point in the \epidorth“sis\ (White). {Elders} (\presbuterous\). See strkjv@1Timothy:3:2; strkjv@4:17|. {As I gave thee charge} (\h“s eg“ soi dietaxamˆn\). First aorist (constative) middle imperative of \diatass“\, clear reference to previous personal details given to Titus on previous occasions.

rwp@Titus:1:6 @{Blameless} (\anegklˆtos\). In a condition of first class. Used in strkjv@1Timothy:3:10| of deacons which see. {That believe} (\pista\). Added to what is in strkjv@1Timothy:3:4|. "Believing children." {Not accused of riot} (\mˆ en katˆgoriƒi as“tias\). See strkjv@1Timothy:5:19| for \katˆgoria\ and strkjv@Ephesians:5:18| for \as“tia\. "Not in accusation of profligacy." {Unruly} (\anupotakta\). See strkjv@1Timothy:1:9|. Public disorder, out of doors. See also verse 10|.

rwp@Titus:1:7 @{The bishop} (\ton episkopon\). Same office as "elder" in strkjv@1:5|. "Elder is the title, oversight is the function" (B. Weiss). {As God's steward} (\h“s theou oikonomon\). See strkjv@1Corinthians:4:1f.| for Paul's idea of the bishop (elder) as God's steward (cf. strkjv@1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:3:2; strkjv@1Timothy:1:4|). {Not self-willed} (\mˆ authadˆ\). Old word (from \autos, hˆdomai\), self-pleasing, arrogant. In N.T. only here and strkjv@2Peter:2:10|. {Not soon angry} (\orgilon\). Old adjective from \orgˆ\ (anger). Here only in N.T. Vulgate, _iracundum_. For "brawler" and "striker" see strkjv@1Timothy:3:2|. {Not greedy of filthy lucre} (\aischrokerdˆ\). "Not greedy of shameful gain." Used of deacons in strkjv@1Timothy:3:8|, \aphilarguron\ used of elders in strkjv@1Timothy:3:3|.

rwp@Titus:2:13 @{Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, old verb, the one used of Simeon (Luke:2:25|) and others (Luke:2:38|) who were looking for the Messiah. {The blessed hope and appearing of the glory} (\tˆn makarian elpida kai epiphaneian tˆs doxˆs\). The word \epiphaneia\ (used by the Greeks of the appearance of the gods, from \epiphanˆs, epiphain“\) occurs in strkjv@2Timothy:1:10| of the Incarnation of Christ, the first Epiphany (like the verb \epephanˆ\, strkjv@Titus:2:11|), but here of the second Epiphany of Christ or the second coming as in strkjv@1Timothy:6:14; strkjv@2Timothy:4:1,8|. In strkjv@2Thessalonians:2:8| both \epiphaneia\ and \parousia\ (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (\tou megalou theou kai s“tˆros Iˆsou Christou\). This is the necessary meaning of the one article with \theou\ and \s“tˆros\ just as in strkjv@2Peter:1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read \Christou Iˆsou\.

rwp@Titus:3:4 @{The kindness} (\hˆ chrˆstotˆs\). See strkjv@Romans:2:4| for this very word used of God as here. {His love toward man} (\hˆ philanthr“pia\). "The philanthrophy of God our Saviour." Old word from \philanthr“pos\, for love of mankind, in N.T. only here and strkjv@Acts:28:2|. {Appeared} (\epephanˆ\). See strkjv@2:11| and here as there the Incarnation of Christ. See strkjv@1Timothy:1:1| for \s“tˆr\ with \theos\ (God).

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