NT-EPISTLES.filter - rwp augment:

rwp@1Corinthians:4:8 @{Already are ye filled?} (\d 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} (\d eploutsate\). 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} (\chris hmn 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 hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.

rwp@1Corinthians:15:1 @{I make known} (\gnriz\). See on ¯12:3| for this common verb. As if in reproach. {The gospel which I preached unto you} (\to euaggelion ho euggelisamn humin\). Cognate accusative, "the gospel which I gospelized unto you." Note augment \\ after \eu-\ like compound verb with preposition. Note repetition of relative (\ho, en hi, di hou\, and \tini\ like relative) without \kai\ (and), asyndeton.

rwp@1John:2:19 @{From us} (\ex hmn\) {--of us} (\ex hmn\). The same idiom, \ex\ and the ablative case (\hmn\), but in different senses to correspond with \exlthan\ (they went out from our membership) and \ouk san\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hmn san\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenkeisan an\). Past perfect of \men\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hmn\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phanerthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.

rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.

rwp@2Timothy:1:8 @{Be not ashamed of} (\m epaischunthis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthn\), transitive use of the passive voice as often in the _Koin_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathson\). First aorist active imperative of the double compound \sunkakopathe\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\ti euaggelii\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).

rwp@2Timothy:1:16 @{Grant mercy} (\di eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \didmi\, the usual form being \doi\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\ti Onsiphorou oiki\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch\, old verb, to cool again, in LXX and _Koin_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunth\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunth\.

rwp@Acts:14:16 @{In the generations gone by} (\en tais parichmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois autn\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (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 (\katastsomen\) 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 nstein\). 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 ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ 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@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethn\ (all the nations) in strkjv@18:18| for \psai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

rwp@John:2:20 @{Forty and six years was this temple in building} (\Tesserakonta kai hex etesin oikodomth ho naos houtos\). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of \oikodome\, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod. {And wilt thou?} (\kai su;\). An evident sneer in the use of \su\ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

rwp@John:9:10 @{How then were thine eyes opened?} (\Ps oun neichthsan sou hoi ophthalmoi;\). Natural and logical (\oun\) question. First aorist passive indicative (triple augment) of \anoig\. These neighbours admit the fact and want the manner ("how") of the cure made clear.

rwp@John:9:17 @{Unto the blind man again} (\ti tuphli palin\). The doctors disagree and they ask the patient whose story they had already heard (verse 15|). {In that he opened thine eyes} (\hoti neixen sou tous ophthalmous\). Causal use of \hoti\ and triple augment in the first aorist active indicative of \anoig\. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion. {He is a prophet} (\prophts estin\). The man will go that far anyhow.

rwp@John:9:21 @{But how he now seeth we know not} (\ps de nun blepei ouk oidamen\). Concerning the third question they profess ignorance both as to the "how" (\ps\) and the "who" (\tis\). {Opened} (\noixen\). First aorist active indicative with single augment of \anoig\, same form as \neixen\ (triple augment) in verse 17|. They were not witnesses of the cure and had the story only from the son as the Pharisees had. {He is of age} (\hlikian echei\). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.

rwp@John:9:33 @{If this man were not from God} (\ei m n houtos para theou\). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" (\para theou\) as some argued in strkjv@9:16|, "he could do nothing" (\ouk dunato poiein ouden\). Conclusion of the second-class condition with imperfect indicative (double augment in \dunato\) without \an\ as is usual in conditions of possibility, propriety, obligation (Robertson, _Grammar_, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

rwp@John:19:31 @{The Preparation} (\paraskeu\). Friday. See verse 14|. {Might not remain} (\m meini\). Negative final clause with \hina m\ and first aorist active (constative) subjunctive of \men\. {A high day} (\megal\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateagsin auton ta skel\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skel\). Old word, here only in N.T. {Might be taken away} (\arthsin\). First aorist passive subjunctive of \air\ with \hina\ also.

rwp@John:19:33 @{Already dead} (\d tethnkota\). Perfect active participle of \thnsk\. Songs:then Jesus died before the robbers, died of a broken heart. {They brake not} (\ou kateaxan\). The augment is proper here (see 32|).

rwp@Luke:1:64 @{Immediately} (\parachrma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\aneichth\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\glssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

rwp@Luke:3:21 @{When all the people were baptised} (\en ti baptisthnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Isou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\aneichthnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateagsin\ (John:19:31|). Such unusual forms appear in the _Koin_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

rwp@Luke:4:39 @{He stood over her} (\epistas epan auts\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastsa dikonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \dikonei\, from \diakone\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.

rwp@Luke:4:41 @{Came out} (\exrcheto\, singular, or \exrchonto\, plural). Imperfect tense, repetition, from one after another. {Thou art the Son of God} (\Su ei ho huios tou theou\). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke:4:34; strkjv@Mark:1:24|), like the words of the Father (Luke:3:22|) and more so than the condition of the devil (Luke:4:3,9|). In the Canterbury Revision "devils" should always be "demons" (\daimonia\) as here. {Suffered them not to speak} (\ouk eia auta lalein\). Imperfect third singular active of \ea\, very old and common verb with syllabic augment \ei\. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. strkjv@Matthew:8:4| to the lepers. {Because they knew} (\hoti ideisan\). Causal, not declarative, \hoti\. Past perfect of the second perfect \oida\. {That he was the Christ} (\ton Christon auton einai\). Infinitive in indirect assertion with the accusative of general reference. \Ton Christon\ = {the Anointed}, the Messiah.

rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestath\ with the double augment of the double compound verb \apokathistmi\. As in Greek writers, so here the double compound means complete restoration to the former state.

rwp@Luke:19:15 @{When he was come back again} (\en ti epanelthein auton\). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after \en\ and with the accusative of general reference. {Had given} (\dedkei\). Past perfect active indicative without augment of \didmi\. {That he might know} (\hina gnoi\). Second aorist active subjunctive of \ginosk\. The optative would be \gnoi\.

rwp@Mark:8:25 @{He looked steadfastly} (\dieblepsen\). He saw thoroughly now, effective aorist (\dieblepsen\), he was completely restored (\apekatest\, second aorist, double compound and double augment), and kept on seeing (\eneblepen\, imperfect, continued action) all things clearly or at a distance (\tlaugs\, common Greek word from \tle\, afar, and \aug\, radiance, far-shining). Some manuscripts (margin in Westcott and Hort) read \dlaugs\, from \dlos\, plain, and \aug\, radiance.

rwp@Mark:15:7 @{Bound with them that had made insurrection} (\meta tn stasiastn dedemenos\). A desperate criminal, leader in the insurrection, sedition (\en ti stasei\), or revolution against Rome, the very thing that the Jews up at Bethsaida Julias had wanted Jesus to lead (John:6:15|). Barabbas was the leader of these rioters and was bound with them. {Had committed murder} (\phonon pepoikeisan\). Past perfect indicative without augment. Murder usually goes with such rioters and the priests and people actually chose a murderer in preference to Jesus.

rwp@Mark:15:10 @{He perceived} (\eginsken\). 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} (\paradedkeisan\). Past perfect indicative without augment where strkjv@Matthew:27:18| has the first aorist (kappa aorist) indicative \paredkan\, not preserving the distinction made by Mark. The aorist is never used "as" a past perfect.

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pri prti sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephan\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \prt\ in strkjv@14:12| and the plural \sabbatn\ in verse 2|, though the singular here. {First} (\prton\). Definite statement that Jesus {appeared} (\ephan\) to Mary Magdalene first of all. The verb \ephan\ (second aorist passive of \phain\) is here alone of the Risen Christ (cf. \Eleias ephan\, strkjv@Luke:9:8|), the usual verb being \phth\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Matthew:7:25 @{Was founded} (\tethemelito\). Past perfect indicative passive state of completion in the past. It had been built upon the rock and it stood. No augment.

rwp@Matthew:27:52 @{The tombs were opened} (\ta mnmeia aneichthsan\). First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that "after his resurrection" should read "after their resurrection," but that would make it conflict with Paul's description of Christ as the first fruits of them that sleep (1Corinthians:15:20|). Some say that Jesus released these spirits after his descent into Hades. Songs:it goes. We come back to miracles connected with the birth of Jesus, God's Son coming into the world. If we grant the possibility of such manifestations of God's power, there is little to disturb one here in the story of the death of God's Son.

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 s\). Wish about the present with \ophelon\ (really \phelon\, second aorist active indicative of \opheil\, without augment) with the imperfect \s\ (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@Romans:4:7 @{Blessed} (\makarioi\). See on strkjv@Matthew:5:3|. {Are forgiven} (\aphethsan\). First aorist passive indicative of \aphimi\, without augment (\apheithsan\, regular form). Paul quotes strkjv@Psalms:32:1f.| and as from David. Paul thus confirms his interpretation of strkjv@Genesis:15:6|. {Iniquities} (\anomiai\). Violations of law whereas \hamartiai\ (sins) include all kinds. {Are covered} (\epekaluphthsan\). First aorist passive of \epikalupt\, old verb, to cover over (upon, \epi\) as a shroud. Only here in N.T.

rwp@Romans:11:1 @{I say then} (\leg oun\). As in verse 11|. \Oun\ looks back to strkjv@9:16-33| and strkjv@10:19-21|. {Did God cast off?} (\m apsato ho theos?\). An indignant negative answer is called for by \m\ and emphasized by \m genoito\ (God forbid). Paul refers to the promise in the O.T. made three times: strkjv@1Samuel:12:22; strkjv@Psalms:94:14| (Psalms:93:14| LXX); strkjv@Psalms:94:4|. First aorist middle indicative (without augment) of \apthe\, to push away, to repel, middle, to push away from one as in strkjv@Acts:7:27|. {For I also} (\kai gar eg\). Proof that not all the Jews have rejected Christ. See strkjv@Phillipians:3:5| for more of Paul's pedigree.