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rwp@1Corinthians:1:17 @{For Christ sent me not to baptize} (\ou gar apesteilen me Christos baptizein\). The negative \ou\ goes not with the infinitive, but with \apesteilen\ (from \apostell“, apostolos\, apostle). {For Christ did not send me to be a baptizer} (present active infinitive, linear action) like John the Baptist. {But to preach the gospel} (\alla euaggelizesthai\). This is Paul's idea of his mission from Christ, as Christ's apostle, to be {a gospelizer}. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts:10:48|). Paul is fond of this late Greek verb from \euaggelion\ and sometimes uses both verb and substantive as in strkjv@1Corinthians:15:1| "the gospel which I gospelized unto you." {Not in wisdom of words} (\ouk en sophiƒi logou\). Note \ou\, not \mˆ\ (the subjective negative), construed with \apesteilen\ rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul's forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Corinthians:2:1-5|). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). {Lest the cross of Christ should be made void} (\hina mˆ ken“thˆi ho stauros tou Christou\). Negative purpose (\hina mˆ\) with first aorist passive subjunctive, effective aorist, of \keno“\, old verb from \kenos\, to make empty. In Paul's preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation" (Lightfoot).

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:3:16 @{Ye are a temple of God} (\naos theou este\). Literally, a sanctuary (\naos\, not \hieron\, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 9| (\oikodomˆ\), only here the sanctuary itself. {Dwelleth in you} (\en humin oikei\). The Spirit of God makes his home (\oikei\) in us, not in temples made with hands (Acts:7:48; strkjv@17:24|).

rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir“\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

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: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:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritˆri“n elachist“n;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritˆria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-tˆrion\ (\akroatˆrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \mˆ erchesth“ epi kritˆrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bi“tika men oun kritˆria ean echˆte\). Note emphatic position (proleptic) of \bi“tika kritˆria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echˆte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenˆmenous en tˆi ekklˆsiƒi\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.

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:6:19 @{Your body is a temple} (\to s“ma hum“n naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heaut“n\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

rwp@1Corinthians:9:1 @{Are not ye?} (\ou humeis este;\). They were themselves proof of his apostleship.

rwp@1Corinthians:12:22 @{Nay, much rather} (\alla poll“i mallon\). Adversative sense of \alla\, on the contrary. Songs:far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more" (_argumentum a fortiori_, "by much more" \poll“i mallon\, instrumental case) in need of therm. {Those members of the body which seem to be more feeble are necessary} (\ta dokounta melˆ tou s“matos asthenestera huparchein anagkaia estin\). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

rwp@1Corinthians:14:24 @{He is reproved by all} (\elegchetai hupo pant“n\). Old word for strong proof, is undergoing conviction. {Is judged} (\anakrinetai\). Is tested. Cf. strkjv@1Corinthians:2:15; strkjv@4:3f|.

rwp@1Corinthians:15:17 @{Vain} (\mataia\). Old word from adverb \matˆn\ (Matthew:15:9|), devoid of truth, a lie. Stronger word than \kenon\ in verse 14|. {Ye are yet in your sins} (\eti este en tais hamartiais hum“n\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3|).

rwp@1Corinthians:15:29 @{Else} (\epei\). Otherwise, if not true. On this use of \epei\ with ellipsis see on ¯5:10; strkjv@7:14|. {Which are baptized for the dead} (\hoi baptizomenoi huper t“n nekr“n\). This passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead (\huper\ in sense of \peri\ as often as in strkjv@2Corinthians:1:6|) since baptism is a burial and a resurrection (Romans:6:2-6|). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see verse 30|). {At all} (\hol“s\). See on ¯5:1|.

rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri“\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare strkjv@Psalms:105:15|: "Touch not my anointed ones" (\mˆ hapsˆsthe t“n christ“n mou\). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (\to elaion tou chrismatos\, strkjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. strkjv@John:6:69; strkjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.

rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phaner“thˆi\). Condition of third class with \ean\ and first aorist passive subjunctive as in verse 19; strkjv@Colossians:3:3|. A clear reference to the second coming of Christ which may be at any time. {That we have boldness} (\hina sch“men parrˆsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech“\, "that we may get boldness." {And not be ashamed} (\kai mˆ aischunth“men\). Likewise negative purpose (after John's fashion) with \mˆ\ and the first aorist passive subjunctive of \aischun“\, to put to shame. {Before him} (\ap' autou\). "From him," as if shrinking away from Christ in guilty surprise. See strkjv@2Thessalonians:1:9| for this use of \apo\ (from the face of the Lord).

rwp@1John:3:2 @{Now} (\nun\). Without waiting for the \parousia\ or second coming. We have a present dignity and duty, though there is greater glory to come. {It is not yet made manifest} (\oup“ ephaner“thˆ\). First aorist passive indicative of \phanero“\. For the aorist indicative with \oup“\ with a future outlook Brooke notes strkjv@Mark:11:2; strkjv@1Corinthians:8:2; strkjv@Hebrews:12:4; strkjv@Revelation:17:10,12|. {What we shall be} (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter singular predicate nominative. "This _what_ suggests something unspeakable, contained in the likeness of God" (Bengel). {If he shall be manifested} (\ean phaner“thˆi\). As in strkjv@2:28|, which see. The subject may be Christ as in verse 9|, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he." {Like him} (\homoioi aut“i\). \Aut“i\ is associative instrumental case after \homoioi\. This is our destiny and glory (Romans:8:29|), to be like Jesus who is like God (2Corinthians:4:6|). {We shall see him even as he is} (\opsometha auton kath“s estin\). Future middle indicative of \hora“\. The transforming power of this vision of Christ (1Corinthians:13:12|) is the consummation of the glorious process begun at the new birth (2Corinthians:3:18|).

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

rwp@1John:4:9 @{Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hˆmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell“\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogenˆ\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogenˆs\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zˆs“men di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za“\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.

rwp@1John:4:14 @{We have beheld} (\tetheƒmetha\). Perfect middle of \theaomai\ as in verse 12|, though the aorist in strkjv@1:1; strkjv@John:1:14| (\etheƒsametha\). John is qualified to bear witness (\marturoumen\ as in strkjv@1:2|) as Jesus had charged the disciples to do (Acts:1:8|). {Hath sent} (\apestalken\). As in verse 9|, though \apesteilen\ in verse 10|. {To be the Saviour of the world} (\s“tˆra tou kosmou\). Predicate accusative of \s“tˆr\ (Saviour), like \hilasmon\ in verse 10|. This very phrase occurs elsewhere only in strkjv@John:4:42| as the confession of the Samaritans, but the idea is in strkjv@John:3:17|.

rwp@1Peter:1:14 @{As children of obedience} (\h“s tekna hupakoˆs\). A common Hebraism (descriptive genitive frequent in LXX and N.T., like \huioi tˆs apeitheias\, children of disobedience, in strkjv@Ephesians:2:2|) suggested by \hupakoˆn\ in verse 2|, "children marked by obedience." {Not fashioning yourselves} (\mˆ sunschˆmatizomenoi\). Usual negative \mˆ\ with the participle (present direct middle of \sunschˆmatiz“\, a rare (Aristotle, Plutarch) compound (\sun, schˆmatiz“\, from \schˆma\ from \ech“\), in N.T. only here and strkjv@Romans:12:2| (the outward pattern in contrast with the inward change \metamorpho“\). See strkjv@Phillipians:2:6f.| for contrast between \schˆma\ (pattern) and \morphˆ\ (form). {According to your former lusts} (\tais proteron epithumiais\). Associative instrumental case after \sunschˆmatizomenoi\ and the bad sense of \epithumia\ as in strkjv@4:2; strkjv@2Peter:1:4; strkjv@James:1:14f|. {In the time of your ignorance} (\en tˆi agnoiƒi hum“n\). "In your ignorance," but in attributive position before "lusts." \Agnoia\ (from \agnoe“\, to be ignorant) is old word, in N.T. only here, strkjv@Acts:3:17; strkjv@17:30; strkjv@Ephesians:4:18|.

rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegn“smenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \progin“sk“\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \progn“sin theou\ in verse 2|. {Before the foundation of the world} (\pro katabolˆs kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabolˆs kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabolˆ\ (from \kataball“\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phaner“thentos de\). First aorist (ingressive) passive participle of \phanero“\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou t“n chron“n\). Like \ep' eschatou t“n hˆmer“n\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' humƒs\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).

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: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:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrˆn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch“\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrˆn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.

rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin‚_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunˆn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogˆtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eiˆte an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon aut“n mˆ phobˆthˆte\). Prohibition with \mˆ\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mˆde taraxthˆte\). Prohibition with \mˆde\ and the first aorist (ingressive) subjunctive of \tarass“\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.

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: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: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:1:4 @{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: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:4:3 @{Your sanctification} (\ho hagiasmos hum“n\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz“\ and both to take the place of the old words \hagiz“, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo tˆs porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri tˆs philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask“\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapƒin allˆlous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa“\, not \phile“\.

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

rwp@1Timothy:3:10 @{First be proved} (\dokimazesth“san pr“ton\). Present passive imperative third plural of \dokimaz“\, old and common verb, to test as metals, etc. (1Thessalonians:2:4|, and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say. See strkjv@Phillipians:1:10| for the two senses (test, approve) of the word. {Let them serve as deacons} (\diakoneit“san\). Present active imperative of \diakone“\ (same root as \diakonos\), common verb, to minister, here "to serve as deacons." Cf. \diakonein\ in strkjv@Acts:6:2|. See also verse 13|. {If they be blameless} (\anegklˆtoi ontes\). "Being blameless" (conditional participle, \ontes\). See strkjv@1Corinthians:1:8; strkjv@Colossians:1:22| for \anegklˆtos\.

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:6:5 @{Wranglings} (\diaparatribai\). Late and rare (Clem. of Alex.) double compound (\dia\, mutual or thorough, \paratribai\, irritations or rubbings alongside). "Mutual irritations" (Field). {Corrupted in mind} (\diephtharmen“n ton noun\). Perfect passive participle of \diaphtheir“\, to corrupt, genitive case agreeing with \anthr“p“n\ (of men) and retaining the accusative \ton noun\. {Bereft of the truth} (\apesterˆmen“n tˆs alˆtheias\). Perfect passive participle of \apostere“\, old verb (1Corinthians:6:8|) with the ablative case after it (\alˆtheias\). {A way of gain} (\porismon\). Late word from \poriz“\, to provide, to gain. Only here in N.T. "Rich Christians." Predicate accusative with \einai\ (indirect assertion) in apposition with \eusebeian\, the accusative of general reference.

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@2Corinthians:3:2 @{Ye are our epistle} (\hˆ epistolˆ hˆm“n humeis este\). Bold turn. Paul was writing in their hearts. {Known and read} (\gin“skomenˆ kai anagin“skomenˆ\). Play on the word. Literally true. Professing Christians are the Bible that men read and know.

rwp@2Corinthians:5:11 @{The fear of the Lord} (\ton phobon tou Kuriou\). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10| with the picture of the judgment seat of Christ. {We persuade} (\peithomen\). Conative present active, we try to persuade. It is always hard work. {Unto God} (\the“i\). Dative case. God understands whether men do or not. {That we are made manifest} (\pephaner“sthai\). Perfect passive infinitive of \phanero“\ in indirect discourse after \elpiz“\. Stand manifested, state of completion.

rwp@2Corinthians:8:1 @{The grace} (\tˆn charin\). As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30).

rwp@2Corinthians:8:22 @{Our brother} (\ton adelphon hˆm“n\). Not Paul's personal brother, but a brother in Christ, one whom Paul had tested and was willing to trust. It may have been Tychicus or Apollos, but we do not know.

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:11:32 @{The governor under Aretas} (\ho ethnarchˆs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure“\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez“\ (Luke:6:38|) for which see on ¯Acts:3:7|.

rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mˆti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en tˆi pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).

rwp@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hˆm“n\) is added after {Father} (\patri\).

rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\mˆ tis humas exapatˆsˆi kata mˆdena tropon\). First aorist active subjunctive of \exapata“\ (old verb to deceive, strengthened form of simple verb \apata“\) with double negative (\mˆ tis, mˆdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\mˆ katabat“\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \genˆsetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean mˆ elthˆi hˆ apostasia pr“ton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\hˆ\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\pr“ton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthˆi ho anthr“pos tˆs anomias, ho huios tˆs ap“leias\). First aorist passive subjunctive after \ean mˆ\ and same condition as with \elthˆi\. The use of this verb \apokalupt“\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katech“n\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en t“i autou kair“i\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

rwp@2Timothy:1:10 @{But hath now been manifested} (\phaner“theisan de nun\). First aorist passive participle of \phanero“\ agreeing with \charin\. See strkjv@Titus:1:3; strkjv@Colossians:1:26; strkjv@3:4| for \phanero“\ and the contrast made. {By the appearing} (\dia tˆs epiphaneias\). Only here of the Incarnation (except the verb, strkjv@Titus:2:11; strkjv@3:4|), but for the second coming see strkjv@Titus:2:13|. {Who abolished death} (\katargˆsantos men ton thanaton\). First aorist active participle of \katarge“\, the very phrase in strkjv@1Corinthians:15:26; strkjv@Hebrews:2:14|. {Brought to light} (\ph“tisantos de\). First aorist active participle of \ph“tiz“\, literary _Koin‚_ word for which see strkjv@1Corinthians:4:5; strkjv@Ephesians:1:18|, to turn the light on. {Life and incorruption} (\z“ˆn kai aphtharsian\). The opposite of \thanatos\, "life and immortality" (unchangeable life).

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:4:12 @{Tychicus I sent to Ephesus} (\Tuchikon apesteila eis Epheson\). Perhaps Paul had sent him on before he came to Rome. He may have been still on the way to Ephesus.

rwp@Info_Acts @ THE TEXT OF THE ACTS A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published _The Acts of the Apostles from Codex Bezae_. The whole subject is elaborately treated by J. H. Ropes in Vol. III, _The Text of Acts_ in Part I of _The Beginnings of Christianity_. Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass's ideas appear in his _Acta Apostolorum_.

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

rwp@Acts: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:7:44 @{The tabernacle of the testimony} (\hˆ skˆnˆ tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skˆnˆ\ (from \skia\, shadow, root \ska\, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt“\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon he“rakei\). Past perfect active of \hora“\, to see (double reduplication).

rwp@Acts:8:36 @{What doth hinder me to be baptized?} (\Ti k“luei me baptisthˆnai?\). Evidently Philip had said something about baptism following faith and conversion. Verse 37| is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

rwp@Acts:9:11 @{To the street} (\epi tˆn rhumˆn\). See on ¯Luke:14:21|. A run way (from \rhe“\, to run) between the houses. Songs:were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. {Straight} (\eutheian\). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

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

rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirˆnˆn dia Iˆsou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pant“n kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.

rwp@Acts:11:22 @{Came to the ears} (\ˆkousthˆ eis ta “ta\). First aorist passive indicative of \akou“\, was heard in the ears. {Of the church which was in Jerusalem} (\tˆs ekklˆsias tˆs en Ierousalˆm\). Not yet was the term "church" applied to the group of disciples in Antioch as it is in strkjv@11:26; strkjv@13:1|. {They sent forth} (\exapesteilan\). First aorist active indicative of the double compound verb \ex-apo-stell“\, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.|) and his championship of Saul after his conversion (9:27|). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19|) all the way to Antioch (\he“s Antiocheias\).

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:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

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:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.

rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell“\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistolˆ\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech“\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgˆmat“n\). From \alisge“\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eid“luth“n\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.

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:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athˆnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\par“xuneto\). Imperfect passive of \paroxun“\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\the“rountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \the“rounti\ agreeing with \en aut“i\). {The city full of idols} (\kateid“lon ousan tˆn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateid“lon\ (perfective use of \kata\ and \eid“lon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \holˆ bomos, holˆ thuma theois kai anathˆma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

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:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata hum“n\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\b“mon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en h“i epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph“\, old and common verb for writing on inscriptions (\epigraphˆ\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\b“moi the“n agn“st“n\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agn“stos\, old and common adjective (from \a\ privative and \gn“stos\ verbal of \gin“sk“\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe“\, old verb from same root as \agn“stos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell“ humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.

rwp@Acts:18:26 @{They took him unto them} (\proselabonto\). Second aorist middle (indirect) indicative of \proslamban“\, old verb, to their home and heart as companion (cf. the rabbis and the ruffians in strkjv@17:5|). Probably for dinner after service. {Expounded} (\exethento\). Second aorist (effective) middle indicative of \ektithˆmi\ seen already in strkjv@11:4|, to set forth. {More carefully} (\akribesteron\). Comparative adverb of \akrib“s\. More accurately than he already knew. Instead of abusing the young and brilliant preacher for his ignorance they (particularly Priscilla) gave him the fuller story of the life and work of Jesus and of the apostolic period to fill up the gaps in his knowledge. It is a needed and delicate task, this thing of teaching gifted young ministers. They do not learn it all in schools. More of it comes from contact with men and women rich in grace and in the knowledge of God's ways. He was not rebaptized, but only received fuller information.

rwp@Acts:19:1 @{While Apollos was at Corinth} (\en t“i ton Apoll“ einai en Korinth“i\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta an“terika merˆ\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\an“terika\) is a late form for \an“tera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\merˆ\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathˆtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathˆtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

rwp@Acts:19:22 @{Timothy and Erastus} (\Timotheon kai Eraston\). Paul had sent Timothy to Corinth (1Corinthians:4:17|) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1Corinthians:16:10-11|) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. strkjv@Romans:16:23; strkjv@2Timothy:4:20|) go on to Macedonia to prepare the way for Paul who will come on later. {He himself stayed in Asia for a while} (\autos epeschen chronon eis tˆn Asian\). Literally, He himself had additional time in Asia. Second aorist active indicative of \epech“\, old and common idiom, only here in the N.T. in this sense and the verb only in Luke and Paul. The reason for Paul's delay is given by him in strkjv@1Corinthians:16:8f.|, the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain.

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:19:37 @{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:20:6 @{After the days of unleavened bread} (\meta tas hˆmerƒs t“n azum“n\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hˆmer“n pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hˆmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.

rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale“\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous tˆs ekklˆsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

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:21:24 @{These take} (\toutous paralab“n\). Second aorist active participle of \paralamban“\. Taking these alone. {Purify thyself with them} (\hagnisthˆti sun autois\). First aorist passive imperative of \hagniz“\, old verb to purify, to make pure (\hagnos\). See the active voice in strkjv@James:4:8; strkjv@1Peter:1:22; strkjv@1John:3:3|. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the _Koin‚_ supplant the aorist middle forms and preserve the force of the middle (Robertson, _Grammar_, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in strkjv@Numbers:6:1| for taking the Nazarite vow. The point is that Paul takes the vow with them. Note \hagnismou\ in verse 26|. {Be at charges for them} (\dapanˆson ep' autois\). First aorist active imperative of old verb \dapana“\, to incur expense, expend. Spend (money) upon (\ep'\) them. Ramsay (_St. Paul the Traveller_, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xurˆsontai tˆn kephalˆn\). Note \tˆn kephalˆn\, the head (singular). Future middle indicative of \xura“\, late form for the old \xure“\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hop“s\ with the future indicative and is common in the N.T. as in the _Koin‚_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gn“sontai\). This future middle indicative of \gin“sk“\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xurˆsontai\, though some MSS. (H L P) have \gn“sin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\h“n\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katˆchˆntai\ (cf. verse 21| \katˆchˆthˆsan\) attracted into the case of the omitted antecedent \tout“n\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and strkjv@Galatians:5:25; strkjv@Romans:4:12; strkjv@Phillipians:3:16|. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulass“n ton nomon\ (keeping or observing the law).

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: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:23:15 @{Ye} (\humeis\). Emphatic. {Signify} (\emphanisate\). First aorist active imperative of \emphaniz“\. Make plain from \emphanˆs\, chiefly in Acts. Repeated in verse 22|. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. {As though ye would judge of his case more exactly} (\h“s mellontas diagin“skein akribesteron ta peri autou\). \H“s\ with the participle gives the alleged reason as here. Songs:also in verse 20|. \Diagnosk“\, old verb to distinguish accurately, only here in N.T. and strkjv@24:22|. {Or ever come near} (\pro tou eggisai auton\). "Before the coming near as to him." \Pro\ and the genitive of the articular infinitive of \eggiz“\ with accusative of general reference. {We are ready to slay him} (\hetoimoi esmen tou anelein auton\). Genitive of purpose of the articular infinitive after the adjective \hetoimoi\ (Robertson, _Grammar_, p. 1061). \Anelein\, second aorist active of \anaire“\.

rwp@Acts:24:6 @{Assayed to profane} (\epeirasen bebˆl“sai\). A flat untruth, but the charge of the Asian Jews (21:28-30|). _Verbum optum ad calumnian_ (Bengel). {We seized} (\ekratˆsamen\). As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (21:28-31|) that attacked Paul and Lysias who rescued him (21:32ff.|).

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: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@Colossians:1:26 @{The mystery} (\to mustˆrion\). See on strkjv@1Corinthians:2:7| for this interesting word from \mustˆs\ (initiate), from \mue“\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, strkjv@Matthew:13:11|) and uses it for the gospel. {Which hath been hid} (\to apokekrummenon\). Perfect passive articular participle from \apokrupt“\, old verb, to hide, to conceal from (1Corinthians:2:7; strkjv@Ephesians:3:9|). {But now it hath been manifested} (\nun de ephaner“thˆ\). First aorist passive indicative of \phanero“\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

rwp@Colossians:2:10 @{Ye are made full} (\este peplˆr“menoi\). Periphrastic perfect passive indicative of \plˆro“\, but only one predicate, not two. Christ is our fulness of which we all partake (John:1:16; strkjv@Ephesians:1:23|) and our goal is to be made full of God in Christ (Ephesians:3:19|). "In Christ they find the satisfaction of every spiritual want" (Peake). {The head} (\hˆ kaphalˆ\). There is no other place for Christ. He is first (1:18|) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

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@Ephesians:2:5 @{Even when we were dead} (\kai ontas hˆmƒs nekrous\). Repeats the beginning of verse 1|, but he changes \humƒs\ (you Gentiles) to \hˆmƒs\ (us Jews). {Quickened us together with Christ} (\sunez“opoiˆsen t“i Christ“i\). First aorist active indicative of the double compound verb \sunz“opoie“\ as in strkjv@Colossians:2:13| which see. Associative instrumental case in \Christ“i\. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. {By grace have ye been saved} (\chariti este ses“smenoi\). Instrumental case of \chariti\ and perfect passive periphrastic indicative of \s“z“\. Parenthetical clause interjected in the sentence. All of grace because we were dead.

rwp@Ephesians:5:5 @{Ye know of a surety} (\iste gin“skontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \gin“skontes\ added? Probably, "ye know recognizing by your own experience." {No} (\pƒs--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonektˆs, pleon ech“\). Old word, in N.T. only here and strkjv@1Corinthians:5:10f.; strkjv@6:10|. {Which is} (\ho estin\). Songs:Aleph B. A D K L have \hos\ (who), but \ho\ is right. See strkjv@Colossians:3:14| for this use of \ho\ (which thing is). On \eid“lolatrˆs\ (idolater) see strkjv@1Corinthians:5:10f|. {In the Kingdom of Christ and God} (\en tˆi basileiƒi tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.

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@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:2:6 @{Somewhat} (\ti\). Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort). {Whatsoever they were} (\hopoioi pote ˆsan\). Literally, "What sort they once were." {Hopoioi} is a qualitative word (1Thessalonians:1:9; strkjv@1Corinthians:3:13; strkjv@James:1:24|). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of \de\ (but) in verse 6| seems to make a contrast between the three leaders and the pleaders for compromise in verses 4f|. {They, I say, imparted nothing to me} (\emoi gar ouden prosanethento\). He starts over again after the two parentheses and drops the construction \apo t“n dokount“n\ and changes the construction (anacoluthon) to \hoi dokountes\ (nominative case), the men of reputation and influences whom he names in verses 8f|. See the same verb in strkjv@1:16|. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law.

rwp@Galatians:3:26 @{For ye are all sons of God} (\pantes gar huioi theou este\). Both Jews and Gentiles (3:14|) and in the same way "through faith in Christ Jesus" (\dia tˆs piste“s en Christ“i Iˆsou\). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse 7|). The Jews are called by Jesus "the sons of the Kingdom" (Matthew:8:12|) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" (\huiothesia\) into his family (verse 5; strkjv@Romans:8:15,23|). Those led by the Spirit are sons of God (Romans:8:14|).

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:6:11 @{With how large letters} (\pˆlikois grammasin\). Paul now takes the pen from the amanuensis (cf. strkjv@Romans:16:22|) and writes the rest of the Epistle (verses 11-18|) himself instead of the mere farewell greeting (2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (_Documents_, p. 24; _Vocabulary_, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. {I have written} (\egrapsa\). Epistolary aorist. {With mine own hand} (\tˆi emˆi cheiri\). Instrumental case as in strkjv@1Corinthians:16:21|.

rwp@Hebrews:2:7 @{Thou madest him a little lower} (\elatt“sas auton brachu ti\). First aorist active of old verb \elatto“\ from \elatt“n\ (less), causative verb to lessen, to decrease, to make less, only here, and verse 9| and strkjv@John:3:30| in N.T. \Brachu ti\ is accusative neuter of degree like strkjv@2Samuel:16:1|, "some little," but of time in strkjv@Isaiah:57:17| (for a little while). {Than the angels} (\par' aggelous\). "Beside angels" like \para\ with the accusative of comparison in strkjv@1:4,9|. The Hebrew here has _Elohim_ which word is applied to judges in strkjv@Psalms:82:1,6| (John:10:34f.|). Here it is certainly not "God" in our sense. In strkjv@Psalms:29:1| the LXX translates _Elohim_ by \huoi theou\ (sons of God). {Thou crownedst} (\estephan“sas\). First aorist active indicative of old verb, \stephano“\, to crown, in N.T. only here and strkjv@2Timothy:2:5| The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7| is absent in B.

rwp@Hebrews:2:8 @{In that he subjected} (\en t“i hupotaxai\). First aorist active articular infinitive of \hupatass“\ in the locative case, "in the subjecting." {He left} (\aphˆken\). First aorist active indicative (kappa aorist) of \aphiˆmi\. {Nothing that is not subject to him} (\ouden aut“i anupotakton\). Later verbal of \hupotass“\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup“ hor“men\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

rwp@Hebrews:2:9 @{Even Jesus} (\Iˆsoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous ˆlatt“menon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta“\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathˆma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephan“menon\, perfect passive participle of \stephano“\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperups“sen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hop“s chariti theou huper pantos geusˆtai thanatou\). This purpose clause (\hop“s\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \ch“ris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.

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:3:9 @{Wherewith} (\hou\). Literally, "where" (the wilderness) as in strkjv@Deuteronomy:8:15|. {Tempted me by proving me} (\epeirasan en dokimasiƒi\). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from \dokimaz“\ and this from the LXX). They were not content with God's promise, but demanded objective proof (\erga\, deeds) of God.

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabolˆs kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleiƒi\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephaner“tai\). Perfect passive indicative of \phanero“\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetˆsin tˆs hamartias\). See strkjv@7:18| for the word \athetˆsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

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:13:8 @{Jesus Christ is the same yesterday and today, yea and forever} (\Iˆsous Christos echthes kai sˆmeron ho autos kai eis tous ai“nas\). There is no copula in the Greek. Vincent insists that \estin\ be supplied between \Iˆsous\ and \Christos\, "Jesus is Christ," but it more naturally comes after \Christos\ as the Revised Version has it. The old adverb \echthes\ is rare in the N.T. (John:4:52; strkjv@Acts:7:28; strkjv@Hebrews:13:8|). Here it refers to the days of Christ's flesh (2:3; strkjv@5:7|) and to the recent work of the leaders (13:7|). "Today" (\sˆmeron\, strkjv@3:15|) is the crisis which confronts them. "Forever" (\eis tous ai“nas\) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (1:12|) and the revelation of God in him (1:1f.|) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

rwp@Hebrews:13:16 @{To do good} (\tˆs eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie“\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koin“nias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\mˆ epilanthanesthe\). Prohibition with \mˆ\ and the present middle imperative of \epilanthan“\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste“\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).

rwp@Hebrews:13:22 @{Bear with} (\anechesthe\). Present middle imperative (some MSS. have \anechesthai\, infinitive) of \anech“\ with the ablative, "hold yourselves back from" as in strkjv@Colossians:3:13|. {The word of exhortation} (\tou logou tˆs paraklˆse“s\). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. {I have written} (\epesteila\). First aorist active indicative (epistolary aorist) of \epistell“\, old word to send a letter (\epistolˆ\) as in strkjv@Acts:15:20|. {In few words} (\dia brache“n\). Common Greek idiom, here only in N.T. (from \brachus\, brief, short). Cf. \di' olig“n egrapsa\ in strkjv@1Peter:5:12|.

rwp@Info_James @ THE READERS The author addresses himself "to the twelve tribes which are of the Dispersion" (Jam strkjv@1:1|). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term \Diaspora\ as Paul does for believers (Galatians:3:29; strkjv@Romans:9:6f.|). The word \diaspora\ occurs elsewhere in the N.T. only in strkjv@John:7:35; strkjv@1Peter:1:1|. It apparently has the spiritual significance in strkjv@1Peter:1:1|, but in strkjv@John:7:35| the usual meaning of Jews scattered over the world. The use here of "the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any "lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (James:2:2|) like church (James:5:14|) argues somewhat for this view. He presents the Mosaic law as still binding (James:2:9-11; strkjv@4:11|). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iak“bos\). Grecised form (nominative absolute) of the Hebrew \Iak“b\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Iˆsou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Iˆsous\ and strkjv@Phillipians:2:11| for \Kurios Iˆsous Christos\. {To the twelve tribes} (\tais d“deka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en tˆi diasporƒi\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir“\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin‚_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin‚_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair“\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.

rwp@James:1:3 @{Knowing} (\gin“skontes\). Present active participle of \gin“sk“\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonˆn\). Old and common word for remaining under (\hupomen“\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.

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@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tˆn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture“, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.

rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).

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@John:1:4 @{In him was life} (\en aut“i z“ˆ ˆn\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z“ˆ\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \ˆn\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai hˆ z“ˆ ˆn to ph“s t“n anthr“p“n\). Here the article with both \z“ˆ\ and \ph“s\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\t“n anthr“pon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

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:1:19 @{And this is the witness of John} (\kai hautˆ estin hˆ marturia tou I“anou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell“\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina er“tˆs“sin auton\). Final \hina\ and the first aorist active subjunctive of \er“ta“\, old verb to ask a question as here and often in the _Koin‚_ to ask for something (John:14:16|) like \aite“\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

rwp@John:1:28 @{In Bethany beyond Jordan} (\en Bˆthaniƒi peran tou Iordanou\). Undoubtedly the correct text, not "in Bethabara" as Origen suggested instead of "in Bethany" of all the known Greek manuscripts under the mistaken notion that the only Bethany was that near Jerusalem. {Was baptizing} (\ˆn baptiz“n\). Periphrastic imperfect, common idiom in John.

rwp@John:1:44 @{From Bethsaida} (\apo Bˆthsaida\). Same expression in strkjv@12:21| with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in strkjv@Luke:9:10|) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark:6:45|), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

rwp@John:2:3 @{When the wine failed} (\husterˆsantos oinou\). Genitive absolute with first aorist active participle of \hustere“\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

rwp@John:2:11 @{This beginning of his signs did Jesus} (\tautˆn epoiˆsen archˆn t“n sˆmei“n ho Iˆsous\). Rather, "this Jesus did as a beginning of his signs," for there is no article between \tautˆn\ and \archˆn\. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders (\terata\) or powers (\dunameis\) for the works (\erga\) of Jesus. \Sˆmeion\ is an old word from \sˆmain“\, to give a sign (12:33|). He selects eight in his Gospel by which to prove the deity of Christ (20:30|) of which this is the first. {Manifested his glory} (\ephaner“sen tˆn doxan autou\). First aorist (effective) active indicative of \phanero“\, that glory of which John spoke in strkjv@1:14|. {Believed on him} (\episteusan eis auton\). First aorist active indicative of \pisteu“\, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51|). Now their faith was greatly strengthened. Songs:it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

rwp@John:2:12 @{He went down to Capernaum} (\katebˆ eis Kapharnaoum autos\). Second aorist active indicative of \katabain“\. Cana was on higher ground. This brief stay ({not many days}, \ou pollas hˆmeras\) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

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:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:4:9 @{The Samaritan woman} (\hˆ gunˆ hˆ Samareitis\). Different idiom from that in 7|, "the woman the Samaritan." The Samaritans were a mixture by intermarriage of the Jews left in the land (2Chronicles:30:6,10; strkjv@34:9|) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there. {Thou being a Jew} (\su Ioudaios “n\). Race antipathy was all the keener because the Samaritans were half Jews. {Drink} (\pein\). Same infinitive form as in 7| and the object of \aiteis\ (askest). {Of me} (\par' emou\). "From me," ablative case with \para\. {For Jews have no dealings with Samaritans} (\ou gar sunchr“ntai Ioudaioi Samareitais\). Explanatory (\gar\) parenthesis of the woman's astonishment. Associative instrumental case with \sunchr“ntai\ (present middle indicative of \sunchraomai\, compound in literary _Koin‚_, here only in N.T.). The woman's astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.

rwp@John:4:36 @{Already he that reapeth receiveth wages} (\ˆdˆ ho theriz“n misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speir“n homou chairˆi kai ho theriz“n\). Final use of \hina\ with present active subjunctive of \chair“\, to rejoice, in the singular with \ho speir“n\ (the sower) and to be repeated with \ho theriz“n\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

rwp@John:4:38 @{I sent} (\eg“ apesteila\). Emphatic use of \eg“\ and first aorist active indicative of \apostell“\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia“\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselˆluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon aut“n\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.

rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran tˆs thalassˆs tˆs Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\tˆs Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.

rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteuˆte\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\hum“n tou ergou tˆs piste“s\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteuˆte\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).

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:7:29 @{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:7:38 @{He that believeth on me} (\ho pisteu“n eis eme\). Nominative absolute as is not uncommon. {The scripture} (\hˆ graphˆ\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek tˆs koilias autou reusousin hudatos z“ntos\). Some ancient Western writers connect \pinet“\ of verse 37| with \ho pisteu“n\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re“\, old verb, to flow, here only in the N.T.

rwp@John:8:8 @{Again he stooped down} (\palin katakupsas\). First aorist active participle of \katakupt“\, old and rare verb (in Epictetus II, 16. 22) instead of \kat“ kupsas\ in verse 6|. {With his finger} (\t“i daktul“i\). Not genuine, only in D and Western class. {Wrote on the ground} (\egraphen eis tˆn gˆn\). Imperfect active of the simplex \graph“\, not \katagraph“\. The second picture of Jesus writing on the ground.

rwp@John:8:22 @{Will he kill himself?} (\mˆti apoktenei heauton;\). Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent). It was a different group of Jews in strkjv@7:31| who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, _War_ III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view.

rwp@John:8:31 @{Which had believed him} (\tous pepisteukotas aut“i\). Articular perfect active participle of \pisteu“\ with dative \aut“i\ (trusted him) rather than \eis auton\ (on him) in verse 30|. They believed him (cf. strkjv@6:30|) as to his claims to being the Messiah with their own interpretation (6:15|), but they did not commit themselves to him and may represent only one element of those in verse 30|, but see strkjv@2:23| for \pisteu“ eis\ there. {If ye abide in my word} (\ean humeis meinˆte en t“i log“i t“i em“i\). Third-class condition with \ean\ and first aorist (constative) active subjunctive. {Are ye truly my disciples} (\alˆth“s mathˆtai mou este\). Your future loyalty to my teaching will prove the reality of your present profession. Songs:the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on _profession_ of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

rwp@John:8:34 @{Every one that committeth sin is the bondservant of sin} (\pas ho poi“n tˆn hamartian doulos estin [tˆs hamartias]\). The Western class omits \tˆs hamartias\ (sin), but that is the idea anyhow. Note the use of \poi“n\ (present active participle, continuous habit or practice), not \poiˆsas\ (aorist active participle for single act), precisely as in strkjv@1John:3:4-8|. Note also strkjv@3:21| for \ho poi“n tˆn alˆtheian\ (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (_Memor_. IV. 5. 3). Songs:Paul clearly in strkjv@Romans:6:17,20| "slaves of sin" (\douloi tˆs hamartias\).

rwp@John:8:39 @{Our father is Abraham} (\ho patˆr hˆm“n Abraam estin\). They saw the implication and tried to counter it by repeating their claim in verse 33| which was true so far as physical descent went as Jesus had admitted (verse 37|). {If ye were} (\ei este\). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true. {Ye would do} (\epoieite an\). Read by C L N and a corrector of Aleph while W omits \an\. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, _Grammar_, p. 1022). But B reads \poieite\ like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:9:7 @{Wash} (\nipsai\). First aorist middle imperative second person singular of \nipt“\, later form of \niz“\, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. {In the pool of Siloam} (\eis tˆn kolumbˆthran tou Sil“am\). The word \kolumbˆthra\ (from \kolumba“\, to swim) is a common word for swimming-pool, in N.T. only here and strkjv@5:2,7|. The name _Siloam_ is Hebrew (Isaiah:8:6|) and means "sent" (\apestalmenos\, perfect passive participle of \apostell“\). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2|) according to Bernard. The water was conducted artificially to the pool of Siloam. {Washed} (\enipsato\). First aorist direct middle (cf. \nipsai\), apparently bathing and not merely washing his eyes. {Came seeing} (\ˆlthen blep“n\). Jesus had healed him. He was tested by the demand to bathe his eyes.

rwp@John:9:9 @{Nay but he is like him} (\Ouchi, alla homoios aut“i estin\). Vigorous denial (\ouchi\) and mere similarity suggested. Associative instrumental case \autoi\ after \homoios\. The crowd is divided. {He said} (\ekeinos elegen\). Emphatic demonstrative (as in 11,12,25,36|), "That one spake up." He knew.

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:10:36 @{Of him whom the Father sanctified and sent into the world} (\hon ho patˆr hˆgiasen kai apesteilen eis ton kosmon\). Another relative clause with the antecedent (\touton\, it would be, object of \legete\) unexpressed. Every word counts heavily here in contrast with the mere judges of strkjv@Psalms:82:6|. {Thou blasphemest} (\hoti blasphˆmeis\). Recitative \hoti\ again before direct quotation. {Because I said} (\hoti eipon\). Causal use of \hoti\ and regular form \eipon\ (cf. \eipa\ in verse 34|). {I am the Son of God} (\huios tou theou eimi\). Direct quotation again after \eipon\. This Jesus had implied long before as in strkjv@2:16| (my Father) and had said in strkjv@5:18-30| (the Father, the Son), in strkjv@9:35| in some MSS., and virtually in strkjv@10:30|. They will make this charge against Jesus before Pilate (19:7|). Jesus does not use the article here with \huios\, perhaps (Westcott) fixing attention on the character of Son rather than on the person as in strkjv@Hebrews:1:2|. There is no answer to this question with its arguments.

rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\ˆn de Mariam hˆ aleipsasa ton kurion mur“i kai ekmaxasa tous podas autou tais thrixin autˆs\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hˆs ho adelphos Lazaros ˆsthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\hˆ aleipsasa\, first aorist active articular participle of \aleiph“\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass“\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamart“los\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

rwp@John:11:3 @{Sent saying} (\apesteilan legousai\). First aorist active indicative of \apostell“\ and present active participle. The message was delivered by the messenger. {Thou lovest} (\phileis\). \Phile“\ means to love as a friend (see \philos\ in verse 11|) and so warmly, while \agapa“\ (akin to \agamai\, to admire, and \agathos\, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (\ˆgapa\ in verse 5|). Both occur of the Father's love for the Son (\agapƒi\ in strkjv@3:35|, \philei\ in strkjv@5:20|). Hence the distinction is not always observed.

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:15:3 @{Already ye are clean} (\ˆdˆ humeis katharoi este\). Potentially cleansed (Westcott) as in strkjv@13:10| which see and strkjv@17:19|.

rwp@John:15:19 @{The world would love its own} (\ho kosmos an to idion ephilei\). Conclusion of second-class condition (determined as unfulfilled), regular idiom with \an\ and imperfect indicative in present time. {But because ye are not of the world} (\hoti de ek tou kosmou ouk este\). Definite and specific reason for the world's hatred of real Christians whose very existence is a reproach to the sinful world. Cf. strkjv@7:7; strkjv@17:14; strkjv@1John:3:13|. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?

rwp@John:15:27 @{And ye also bear witness} (\kai humeis de martureite\). Present active indicative or imperative (do ye bear witness), same form of \marture“\. "Ye also" as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. {Have been} (\este\). Progressive present of \eimi\, "are with me from the beginning of my ministry as in strkjv@14:9|. They were chosen to be with Christ (Mark:3:14|).

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:17:6 @{I manifested} (\ephaner“sa\). First aorist active indicative of \phanero“\ (from \phaneros\, manifest). Another word for claiming successful accomplishment of his task as in verse 4| with \edoxasa\ and in verse 26| with \egn“risa\. {Whom} (\hous\). Accusative case after \ed“kas\, not attracted to case of antecedent (\anthr“pois\). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them. {They have kept} (\tetˆrˆkan\). Perfect active indicative, late _Koin‚_ form for the third plural instead of the usual \tetˆrˆkasin\. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12|). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (6:67-71; strkjv@Matthew:16:15-20|).

rwp@John:17:8 @{The words} (\ta rˆmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egn“san\). Second aorist active indicative of \gin“sk“\ like \elabon\ in contrast with \egn“kan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alˆth“s\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egn“san\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).

rwp@John:18:24 @{Therefore sent him} (\apesteilen oun auton\). First aorist active of \apostell“\, not past perfect (had sent). The preliminary examination by Annas was over. {Bound} (\dedemenon\). Perfect passive participle of \de“\, to bind. Jesus was bound on his arrest (verse 12|) and apparently unbound during the preliminary examination by Annas.

rwp@John:18:25 @{Was standing and warming himself} (\ˆn hest“s kai thermainomenos\). Two periphrastic imperfects precisely as in verse 18|, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24|) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luke:22:59|). The question and answer are almost identical with verse 17| and "put in a form which almost _suggested_ that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag“\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to prait“rion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pr“i\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina mˆ mianth“sin\). Purpose clause with \hina mˆ\ and first aorist passive subjunctive of \miain“\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phag“sin to pascha\). Second aorist active subjunctive of the defective verb \esthi“\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

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@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@Luke:6:1 @{On a sabbath} (\en sabbat“i\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteropr“t“i\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\pr“t“i\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuter“i\) also on the margin. Finally a third scribe combined the two in the word \deuteropr“t“i\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\ˆsthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\ps“chontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \ps“ch“\ is a late one for \psa“\, to rub.

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: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:9:52 @{Sent messengers} (\apesteilen aggelous\). As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people went north from Jerusalem through their country. He was repudiating Mount Gerizim by going by it to Jerusalem. This was an unusual precaution by Jesus and we do not know who the messengers ({angels}) were. {To make ready for him} (\h“s hetoimasai aut“i\). \H“s\ is correct here, not \h“ste\. The only examples of the final use of \h“s\ with the infinitive in the N.T. are this one and strkjv@Hebrews:7:9| (absolute use). In Acts strkjv@20:24| Westcott and Hort read \h“s telei“s“\ and put \h“s telei“sai\ in the margin (Robertson, _Grammar_, p. 1091).

rwp@Luke:9:55 @{But he turned} (\strapheis de\). Second aorist passive participle of \streph“\, common verb, to turn round. Dramatic act. Some ancient MSS. have here: {Ye know not what manner of spirit ye are of} (\ouk oidate poiou pneumatos este\). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also: {For the Son of Man came not to destroy men's lives, but to save them} (\Hosea:gar huios tou anthr“pou ouk ˆlthen psuchas anthr“p“n apolesai alla s“sai\), a saying reminding us of strkjv@Matthew:5:17; strkjv@Luke:19:10|. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.

rwp@Luke:11:16 @{Tempting him} (\peirazontes\). These "others" (\heteroi\) apparently realized the futility of the charge of being in league with Beelzebub. Hence they put up to Jesus the demand for "a sign from heaven" just as had been done in Galilee (Matthew:12:38|). By "sign" (\sˆmeion\) they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such as the devil suggested to Jesus on the pinnacle of the temple. {Sought} (\ezˆtoun\). Imperfect active, kept on seeking.

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:12:16 @{A parable unto them} (\parabolˆn pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorˆsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.

rwp@Luke:13:27 @{I know not whence ye are} (\ouk oida pothen este\). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes strkjv@Psalms:8:9| as in strkjv@Matthew:7:23|, there as in the LXX, here with \pantes ergatai adikias\, there with \hoi ergazomenoi tˆn anomian\. But \apostˆte\ (second aorist active imperative) here, and there \apoch“reite\ (present active imperative).

rwp@Luke:14:19 @{To prove them} (\dokimasai auta\). He could have tested them before buying. The oxen would not run away or be stolen.

rwp@Luke:15:30 @{This thy son} (\ho huios sou houtos\). Contempt and sarcasm. He does not say: "This my brother." {Came} (\ˆlthen\). He does not even say, came back or came home. {Devoured} (\kataphag“n\). We say, "eaten up," but the Greek has, "eaten down" (perfective use of \kata-\). Suggested by the feasting going on. {With harlots} (\meta porn“n\). This may be true (verse 13|), but the elder son did not know it to be true. He may reflect what he would have done in like case.

rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tˆn stegˆn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia t“n keram“n\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou ˆn\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chal“si ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathˆkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klinˆ\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.

rwp@Mark:2:18 @{John's disciples and the Pharisees were fasting} (\ˆsan hoi mathˆtai I“anou kai hoi Pharisaioi nˆsteuontes\). The periphrastic imperfect, so common in Mark's vivid description. Probably Levi's feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathˆtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathˆtai I“anou kai hoi mathˆtai t“n Pharisai“n\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17| for comments. Matthew has here followed Mark closely.

rwp@Mark:2:22 @{But new wine into fresh wineskins} (\alla oinon neon eis askous kainous\). Westcott and Hort bracket this clause as a Western non-interpolation though omitted only in D and some old Latin MSS. It is genuine in strkjv@Luke:5:38| and may be so here.

rwp@Mark:7:34 @{Ephphatha} (\dianoichthˆti\, be opened). Another one of Mark's Aramaic words preserved and transliterated and then translated into Greek. "Be thou unbarred" (_Braid Scots_). Jesus sighed (\estenaxen\) as he looked up into heaven and spoke the word \ephphatha\. Somehow he felt a nervous strain in this complex case (deaf, dumb, demoniac) that we may not quite comprehend.

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mƒllon perissoteron ekˆrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\poll“i mƒllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

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

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:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horƒte, blepete apo tˆs zumˆs t“n Pharisai“n kai tˆs zumˆs Hˆr“idou\). Present imperatives. Note \apo\ and the ablative case. \Zumˆ\ is from \zumo“\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

rwp@Mark:9:29 @{Save by prayer} (\ei mˆ en proseuchˆi\). The addition of "and of fasting" does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. strkjv@Matthew:17:20| has "because of your little faith" (\oligopistian\). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested" (Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other" (_ibid_.).

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de ˆgnooun to rhˆma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton eper“tˆsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Mark:9:41 @{Because ye are Christ's} (\hoti Christou este\). Predicate genitive, belong to Christ. See strkjv@Romans:8:9; strkjv@1Corinthians:1:12; strkjv@2Corinthians:10:7|. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ's sake. See on ¯Matthew:18:6f.| for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark:9:42|), a loving term of all believers, not just children.

rwp@Mark:9:44 @The oldest and best manuscripts do not give these two verses. They came in from the Western and Syrian (Byzantine) classes. They are a mere repetition of verse 48|. Hence we lose the numbering 44 and 46 in our verses which are not genuine.

rwp@Mark:13:1 @{Master, behold, what manner of stones and what manner of buildings} (\didaskale, ide potapoi lithoi kai potapai oikodomai\). strkjv@Matthew:24:1| and strkjv@Luke:21:5| tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher's attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (_Ant_. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them.

rwp@Mark:13:4 @{Tell us, when shall these things be?} (\Eipon hˆmin pote tauta estai;\). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the {when} (\pote\) and the {what sign} (\ti sˆmeion\). strkjv@Matthew:24:3| includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on ¯Matthew:24:3|. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew:24|) and Luke (Luke:21:5-36|) follow the general line of Mark 13 though strkjv@Matthew:24:43-25:46| presents new material (parables).

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:16:2 @{When the sun was risen} (\anateilantos tou hˆliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pr“i\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.

rwp@Matthew:7:9 @{Loaf--stone} (\arton--lithon\). Some stones look like loaves of bread. Songs:the devil suggested that Jesus make loaves out of stones (Matthew:4:3|).

rwp@Matthew:23:24 @{Strain out the gnat} (\diulizontes ton k“n“pa\). By filtering through (\dia\), not the "straining at" in swallowing so crudely suggested by the misprint in the A.V. {Swallow the camel} (\tˆn de kamˆlon katapinontes\). Gulping or drinking down the camel. An oriental hyperbole like that in strkjv@19:24|. See also strkjv@5:29,30; strkjv@17:20; strkjv@21:21|. Both insects and camels were ceremonially unclean (Leviticus:11:4,20,23,42|). "He that kills a flea on the Sabbath is as guilty as if he killed a camel" (Jer. _Shabb._ 107).

rwp@Matthew:23:35 @{Zachariah son of Barachiah} (\Zachariou huiou Barachiou\). Broadus gives well the various alternatives in understanding and explaining the presence of "son of Barachiah" here which is not in strkjv@Luke:11:51|. The usual explanation is that the reference is to Zachariah the son of Jehoiada the priest who was slain in the court of the temple (2Chronicles:24:20ff.|). How the words, "son of Barachiah," got into Matthew we do not know. A half-dozen possibilities can be suggested. In the case of Abel a reckoning for the shedding of his blood was foretold (Genesis:4:10|) and the same thing was true of the slaying of Zachariah (2Chronicles:24:22|).

rwp@Matthew:27:17 @{Barabbas or Jesus which is called Christ?} (\Barabbƒn ˆ Iˆsoun ton legomenon Christon;\). Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted "Christ" for Pilate to be a claim to be King of the Jews in opposition to Caesar, "a most unprincipled proceeding" (Bruce). Songs:he bethought him of the time-honoured custom at the passover of releasing to the people "a prisoner whom they wished" (\desmion hon ˆthelon\). No parallel case has been found, but Josephus mentions the custom (_Ant_. xx. 9,3). Barabbas was for some reason a popular hero, a notable (\episˆmon\), if not notorious, prisoner, leader of an insurrection or revolution (Mark:15:7|) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. Songs:Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, "whom do you wish that I release?" (\tina thelete apolus“;\), either two questions in one (asyndeton) or the ellipse of \hina\ before \apolus“\. See the same idiom in verse 21|. But Pilate's question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ?

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@Philippians:4:3 @{True yokefellow} (\gnˆsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnˆsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban“\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunˆthlˆsan moi\). First aorist active indicative of \sunathle“\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klˆmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibl“i z“ˆs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar orgˆ theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Orgˆ\ is from \orga“\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dikˆ\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tˆn alˆtheian katechont“n\). Truth (\alˆtheia, alˆthˆs\, from \a\ privative and \lˆth“\ or \lanthan“\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech“\, to hinder.

rwp@Romans:1:19 @{Because} (\dioti\). Gives the reason (\dia, hoti\ like our "for that") for the revelation of God's wrath. {That which may be known of God} (\to gn“ston tou theou\). Verbal adjective from \gin“sk“\, either "the known" as elsewhere in N.T. (Acts:1:19; strkjv@15:18|, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (\hˆ gn“sis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrˆston\ in strkjv@Romans:2:4|, \ametatheton\ in strkjv@Hebrews:6:17|. {Manifest in them} (\phaneron en autois\). In their hearts and consciences. {God manifested} (\ho theos ephaner“sen\). First aorist active indicative of \phanero“\. Not mere tautology. See strkjv@2:14-16|.

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:2:17 @{Bearest the name} (\eponomazˆi\). Present passive indicative in condition of first class of \eponomaz“\, old word, to put a name upon (\epi\), only here in N.T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language. {Restest upon the law} (\epanapauˆi nom“i\). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and strkjv@Luke:10:6| which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (\nom“i\). It is the picture of blind and mechanical reliance on the Mosaic law. {Gloriest in God} (\kauchƒsai en the“i\). _Koin‚_ vernacular form for \kauchƒi\ (\kauchaesai, kauchƒsai\) of \kauchaomai\ as in verse 23; strkjv@1Corinthians:4:7| and \katakauchƒsai\ in strkjv@Romans:11:18|. The Jew gloried in God as a national asset and private prerogative (2Corinthians:10:15; strkjv@Galatians:6:13|). {Approvest the things that are excellent} (\dokimazeis ta diapheronta\). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in strkjv@Phillipians:1:10| it is difficult to tell which stage of the process Paul has in mind. {Instructed out of the law} (\katˆchoumenos ek tou nomou\). Present passive participle of \katˆche“\, a rare verb to instruct, though occurring in the papyri for legal instruction. See on ¯Luke:1:4; strkjv@1Corinthians:14:19|. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).

rwp@Romans:3:21 @{But now apart from the law} (\nuni de ch“ris nomou\). He now (\nuni\ emphatic logical transition) proceeds carefully in verses 21-31| the {nature} of the God-kind of righteousness which stands manifested (\dikaiosunˆ theou pephaner“tai\, perfect passive indicative of \phanero“\, to make manifest), the {necessity} of which he has shown in strkjv@1:18-3:20|. This God kind of righteousness is "apart from law" of any kind and all of grace (\chariti\) as he will show in verse 24|. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" (\marturoumenˆ\, present passive participle, \hupo tou nomou kai t“n prophˆt“n\), made plain continuously by God himself.

rwp@Romans:4:12 @{The father of circumcision} (\patera peritomˆs\). The accusative with \eis to einai\ to be repeated from verse 11|. Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation. {But who also walk} (\alla kai tois stoichousin\). The use of \tois\ here is hard to explain, for \ou monon\ and \alla kai\ both come after the preceding \tois\. All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second \tois\. Lightfoot regards it less seriously and would repeat the second \tois\ in the English: "To those who are, I do not say of circumcision only, but also to those who walk." {In the steps} (\tois ichnesin\). Locative case. See on ¯2Corinthians:12:18|. \Stoiche“\ is military term, to walk in file as in strkjv@Galatians:5:25; strkjv@Phillipians:3:16|.

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:11:11 @{Did they stumble that they might fall?} (\mˆ eptaisan hina pes“sin?\). Negative answer expected by \mˆ\ as in verse 1|. First aorist active indicative of \ptai“\, old verb, to stumble, only here in Paul (see strkjv@James:3:2|), suggested perhaps by \skandalon\ in verse 9|. If \hina\ is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between \ptai“\, to stumble, and \pipt“\, to fall, and take \pes“sin\ as effective aorist active subjunctive to fall completely and for good. \Hina\, as we know, can be either final, sub-final, or even result. See strkjv@1Thessalonians:5:4; strkjv@1Corinthians:7:29; strkjv@Galatians:5:17|. Paul rejects this query in verse 11| as vehemently as he did that in verse 1|. {By their fall} (\t“i aut“n parapt“mati\). Instrumental case. For the word, a falling aside or a false step from \parapipt“\, see strkjv@5:15-20|. {Is come}. No verb in the Greek, but \ginetai\ or \gegonen\ is understood. {For to provoke them to jealousy} (\eis to parazˆl“sai\). Purpose expressed by \eis\ and the articular infinitive, first aorist active, of \parazˆlo“\, for which verb see strkjv@1Corinthians:10:22|. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts:13:45ff.; strkjv@28:28|, etc.). {The riches of the world} (\ploutos kosmou\). See strkjv@10:12|. {Their loss} (\to hˆttˆma aut“n\). Songs:perhaps in strkjv@1Corinthians:6:7|, but in strkjv@Isaiah:31:8| defeat is the idea. Perhaps so here. {Fulness} (\plˆr“ma\). Perhaps "completion," though the word from \plˆro“\, to fill, has a variety of senses, that with which anything is filled (1Corinthians:10:26,28|), that which is filled (Ephesians:1:23|). {How much more?} (\pos“i mallon\). Argument _a fortiori_ as in verse 24|. Verse 25| illustrates the point.

rwp@Romans:12:9 @{Without hypocrisy} (\anupokritos\). Late double compound adjective for which see strkjv@2Corinthians:6:6|. Hypocritical or pretended love is no love at all as Paul describes \agapˆ\ in strkjv@1Corinthians:13|. {Abhor} (\apostugountes\). Old verb with intensive (\apo\) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, _Grammar_, pp. 1132ff.). This same idiom appears with \koll“menoi\ (cleaving) for which verb see on ¯1Corinthians:6:17|, with \proˆgoumenoi\ (preferring) in verse 10| (old verb here only in N.T.), and with the participles in verses 11-13| and again in verses 16-18|. One can supply \este\ if he prefers.

rwp@Romans:14:6 @{Regardeth} (\phronei\). "Thinks of," "esteems," "observes," "puts his mind on" (from \phrˆn\, mind). The Textus Receptus has also "he that regardeth not," but it is not genuine. {Unto the Lord} (\kuri“i\). Dative case. Songs:as to \t“i the“i\ (unto God). He eats unto the Lord, he eats not unto the Lord. Paul's principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ's Resurrection on that day. Paul pleads for liberty.

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:16:16 @{With a holy kiss} (\en philˆmati hagi“i\). The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See strkjv@1Thessalonians:5 26; strkjv@1Corinthians:16:20; strkjv@2Corinthians:13:12|.

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:1:2 @{God who cannot lie} (\ho apseudˆs theos\). "The non-lying God." Old adjective (\a\ privative and \pseudˆs\), here only in N.T. See strkjv@2Timothy:2:13|. In Polycarp's last prayer. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\. Antithesis in \ephaner“sen de\ (manifested) in verse 3| (first aorist active indicative of \phanero“\). Same contrast in strkjv@Romans:16:25; strkjv@Colossians:1:26|. {Before times eternal} (\pro chron“n ai“n“n\). Not to God's purpose before time began (Ephesians:1:4; strkjv@2Timothy:1:9|), but to definite promises (Romans:9:4|) made in time (Lock). "Long ages ago." See strkjv@Romans:16:25|.

rwp@Titus:1:12 @{A prophet of their own} (\idios aut“n prophˆtˆs\). "Their own prophet." Self-styled "prophet" (or poet), and so accepted by the Cretans and by Cicero and Apuleius, that is Epimenides who was born in Crete at Cnossos. It is a hexameter line and Callimachus quoted the first part of it in a Hymn to Zeus. It is said that Epimenides suggested to the Athenians the erection of statues to "unknown gods" (Acts:17:23|). {Liars} (\pseustai\). See strkjv@1Timothy:1:10| for the word. The Cretans had a bad reputation on this line, partly due to their claim to having the tomb of Zeus. {Evil beasts} (\kaka thˆria\). "Wicked wild beasts." Lock asks if the Minotaur was partly responsible. {Idle gluttons} (\gasteres argai\). "Idle bellies." Blunt and forceful. See strkjv@Phillipians:3:19| "whose god is the belly" (\hˆ koilia\). Both words give the picture of the sensual gormandizer.

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