NT-EPISTLES.filter - rwp science:

rwp@1Corinthians:2:5 @{That your faith should not stand} (\hina h pistis humn m i\). Purpose of God, but \m i\ is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.

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

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu\. {At his own charges} (\idiois opsniois\). This late word \opsnion\ (from \opson\, cooked meat or relish with bread, and \neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \labn opsnion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampelna;\). \Ampeln\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-n\. {Who feedeth a flock?} (\tis poimainei poimnn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).

rwp@1Corinthians:10:25 @{In the shambles} (\en makelli\). Only here in N.T. A transliterated Latin word _macellum_, possibly akin to \maceria\ and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for "the provision market." Deissmann (_Light from the Ancient East_, p. 276) says: "In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1Corinthians:10:25|), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows." {Asking no questions for conscience sake} (\mden anakrinontes dia tn suneidsin\). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in strkjv@8:4|.

rwp@1Corinthians:10:29 @{For why is my liberty judged by another conscience?} (\hina ti gar h eleutheria mou krinetai hupo alls suneidses;\). Supply \gentai\ (deliberative subjunctive) after \ti\. Paul deftly puts himself in the place of the strong brother at such a banquet who is expected to conform his conscience to that of the weak brother who makes the point about a particular piece of meat. It is an abridgment of one's personal liberty in the interest of the weak brother. Two individualities clash. The only reason is love which builds up (8:2| and all of chapter strkjv@1Corinthians:13|). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

rwp@1Corinthians:10:30 @Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of (\blasphmoumai\) for the sake of maintaining one's liberty? Is it worth it? See strkjv@Romans:14:6| where Paul justifies the conscience of one who eats the meat and of one who does not. Saying grace over food that one should not eat seems inconsistent. We have this very word _blaspheme_ in English.

rwp@1Corinthians:11:2 @{Hold fast the traditions} (\tas paradoseis katechete\). Hold down as in strkjv@15:2|. \Paradosis\ (tradition) from \paradidmi\ (\paredka\, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in strkjv@Matthew:15:2f.| (which see) and contrary to the will of God (Mark:7:8f.|) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.

rwp@1Corinthians:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.

rwp@1Corinthians:12:6 @{Of workings} (\energmatn\). Late word, here only in N.T., the effect of a thing wrought (from \energe\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energn ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.

rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lup\ (grief). {For conscience toward God} (\dia suneidsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\paschn adiks\). Present active participle of \pasch\ and the common adverb \adiks\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.

rwp@1Peter:3:16 @{Having a good conscience} (\suneidsin echontes agathn\). Present active participle of \ech\. See strkjv@2:18| for \suneidsin\ and strkjv@3:21| for \suneidsis agath\ again ("a quasi-personification," Hart). {That they may be put to shame} (\hina kataischunthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \kataischun\, old verb, to put to shame (Luke:13:17; strkjv@1Peter:2:6|). {Wherein ye are spoken against} (\en hi katalaleisthe\). Present passive indicative of \katalale\, for which see strkjv@2:12| with \en hi\ also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts:2:13,37|). {Who revile} (\hoi epreazontes\). Articular present active participle of \epreaz\, old verb (from \epreia\, spiteful abuse), to insult, in N.T. only here and strkjv@Luke:6:28|. {In Christ} (\en Christi\). Paul's common mystical phrase that Peter has three times (here, strkjv@5:10,14|), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. strkjv@2:12|) to \anastroph\ (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light" (Bigg).

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

rwp@1Timothy:1:5 @{The end} (\to telos\). See strkjv@Romans:6:21; strkjv@10:4| for \telos\ (the good aimed at, reached, result, end). {Love} (\agap\). Not "questionings." strkjv@Romans:13:9|. "Three conditions for the growth of love" (Parry): "Out of a pure heart" (\ek katharas kardias\, O.T. conception), "and a good conscience" (\kai suneidses agaths\, for which see strkjv@Romans:2:25|), "and faith unfeigned" (\kai pistes anupokritou\, late compound verbal in strkjv@2Corinthians:6:6; strkjv@Romans:12:9|).

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

rwp@1Timothy:3:9 @{The mystery of the faith} (\to mustrion ts pistes\). "The inner secret of the faith," the revelation given in Christ. See for \mustrion\ in Paul (2Thessalonians:2:7; strkjv@1Corinthians:2:7; strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:9|). {In a pure conscience} (\en kathari suneidsei\). See strkjv@1:19|. "The casket in which the jewel is to be kept" (Lock).

rwp@1Timothy:4:2 @{Through the hypocrisy of men that speak lies} (\en hupokrisei pseudologn\). For \hupokrisis\, see strkjv@Galatians:2:13|. \Pseudologos\ (\pseuds, leg\) _Koin_ word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry). {Branded in their own conscience as with a hot iron} (\kekaustriasmenn tn idian suneidsin\). Accusative case \suneidsin\ retained with the perfect passive participle of \kaustriaz\, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Timothy:2:26|) as Paul was with the marks of Christ (Galatians:6:17|). Agreeing in case with \pseudologn\.

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

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

rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo ts tn athesmn en aselgeii anastrophs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastroph\ is frequent in I Peter.

rwp@2Timothy:1:3 @{I thank} (\charin ech\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharistn\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\hi latreu apo progonn\). The relative \hi\ is the dative case with \latreu\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progonn\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en kathari suneidsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipts\ is more frequent (in the papyri, literary _Koin_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipts\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

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

rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermn\). Mercury (\Herms\) was the messenger of the gods, and the spokesman of Zeus. \Herms\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeid autos n ho hgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai ti thei\). Perfect middle indicative of \politeu\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\thei\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasi suneidsei agathi achri tauts ts hmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponrs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

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

rwp@Acts:24:20 @{These men themselves} (\autoi houtoi\). Since the Asiatic Jews are not present and these men are. {Wrong doing} (\adikma\). Or misdeed. Old word from \adike\, to do wrong. In the N.T. only here and strkjv@Acts:18:14; strkjv@Revelation:18:5|. Paul uses "\adikma\" from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux). {When I stood} (\stantos mou\). Genitive absolute, second aorist active participle of \histmi\ (intransitive), "when I took my stand." {Before the council} (\epi tou sunedriou\). Same use of \epi\ with genitive as in verse 19|.

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

rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damales\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz\, in LXX, though \rain\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \ammon\, the individual \katharos\.

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

rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ainas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katrtisthai\). Perfect passive infinitive of \katartiz\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep\. {Of things which do appear} (\ek phainomenn\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.

rwp@Hebrews:12:15 @{Looking carefully} (\episkopountes\). Present active participle of \episkope\, to have oversight, in N.T. only here and strkjv@1Peter:5:2|. Cf. \episcopos\ (bishop). {Lest there be any man} (\m tis\). Negative purpose clause with \ei\ (present active subjunctive) omitted. {Falleth short of} (\hustern apo\). Present active participle of \hustere\ (see strkjv@4:1|) agreeing with \tis\. Followed here by \apo\ and the ablative. {Root of bitterness}. (\riza pikrias\). Quoted from strkjv@Deuteronomy:29:18|. Vivid picture. {Springing up} (\an phuousa\). Present active participle of \phu\, to sprout. Pictured here as a quick process. Also from strkjv@Deuteronomy:29:18|. {Trouble} (\enochli\). Present active subjunctive (in final clause with \m tis\) of \enochle\, old verb to trouble with a crowd, to annoy. In N.T. only here and strkjv@Luke:6:18|. {Be defiled} (\mianthsin\). First aorist passive subjunctive (in final clause with \m\) of \mian\, old verb to dye, to stain, to defile as in strkjv@Titus:1:15| (the conscience). The contagion of sin is terrible as any disease.

rwp@James:4:8 @{Draw nigh to God} (\eggisate ti thei\). First aorist active imperative of \eggiz\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamartloi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

rwp@James:4:11 @{Speak not one against another} (\m katalaleite allln\). Prohibition against such a habit or a command to quit doing it, with \m\ and the present imperative of \katalale\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krinn\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz\). {Not a doer of the law, but a judge} (\ouk poits nomou, alla krits\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.

rwp@John:4:29 @{All things that ever I did} (\panta ha epoisa\). {Ha}, not \hosa\ (as many as), no "ever" in the Greek. But a guilty conscience (verse 18f.|) led her to exaggerate a bit. {Can this be the Christ?} (\mti houtos estin ho Christos;\). She is already convinced herself (verses 26f.|), but she puts the question in a hesitant form to avoid arousing opposition. With a woman's intuition she avoided \ouk\ and uses \mti\. She does not take sides, but piques their curiosity.

rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapi\ from \agapa\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona toutn erga\). \Toutn\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

rwp@John:8:9 @{Went out} (\exrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo tn presbutern\). "From the elder (comparative form, common in _Koin_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphth monos\). First aorist effective passive indicative of \kataleip\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai h gun en mesi ousa\). The woman was left behind also "being in the midst" as they had placed her (verse 3|) before they were conscience stricken and left.

rwp@Info_Luke @ A SKETCH OF LUKE His name is not a common one, and is probably a shortened form of \Lukios\ and \Lukanos\. Some of the manuscripts of the Gospel actually have as the title \Kata Lukanon\. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. Songs:this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after strkjv@Acts:11:27| which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

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

rwp@Luke:20:20 @{They watched him} (\paratrsantes\). First aorist active participle of \paratre\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathimi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilabntai autou logou\). Second aorist middle of \epilamban\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\hste paradounai auton\). Second aorist active infinitive of \paradidmi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

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

rwp@Mark:16:14 @{To the eleven themselves} (\autois tois hendeka\). Both terms, eleven and twelve (John:20:24|), occur after the death of Judas. There were others present on this first Sunday evening according to strkjv@Luke:24:33|. {Afterward} (\husteron\) is here alone in Mark, though common in Matthew. {Upbraided} (\neidisen\). They were guilty of unbelief (\apistian\) and hardness of heart (\sklrokardian\). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke:24:38-43|).

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai m theln\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\theln\) and "wishing" (\eboulth\), that between purpose (\thel\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:27:23 @{Why, what evil hath he done?} (\ti gar kakon epoisen\;). This was a feeble protest by a flickering conscience. Pilate descended to that level of arguing with the mob now inflamed with passion for the blood of Jesus, a veritable lynching fiasco. But this exhibition of weakness made the mob fear refusal by Pilate to proceed. Songs:they "kept crying exceedingly" (\perisss ekrazon\, imperfect tense of repeated action and vehemently) their demand for the crucifixion of Jesus. It was like a gladiatorial show with all thumbs turned down.

rwp@Matthew:28:20 @{I am with you} (\eg meta humn\). This is the amazing and blessed promise. He is to be with the disciples when he is gone, with all the disciples, with all knowledge, with all power, with them all the days (all sorts of days, weakness, sorrows, joy, power), till the consummation of the age (\hes ts sunteleias tou ainos\). That goal is in the future and unknown to the disciples. This blessed hope is not designed as a sedative to an inactive mind and complacent conscience, but an incentive to the fullest endeavor to press on to the farthest limits of the world that all the nations may know Christ and the power of his Risen Life. Songs:Matthew's Gospel closes in a blaze of glory. Christ is conqueror in prospect and in fact. Christian history from that eventful experience on the Mountain in Galilee has been the fulfilment of that promise in as far as we allow God's power to work in us for the winning of the world to Christ, the Risen, all powerful Redeemer, who is with his people all the time. Jesus employs the prophetic present here (\eimi\, I am). He is with us all the days till he comes in glory.

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mesi\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestkos\). Second perfect active (intransitive of \histmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestks\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\hs esphagmenon\). Perfect passive predicate participle of \sphaz\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \Hs\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\echn\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@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 gnston tou theou\). Verbal adjective from \ginsk\, 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" (\h gnsis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrston\ 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 ephanersen\). First aorist active indicative of \phanero\. Not mere tautology. See strkjv@2:14-16|.

rwp@Romans:2:14 @{That have no law} (\ta m nomon echonta\). Better, "that have not the law" (the Mosaic law). {By nature} (\phusei\). Instrumental case of \phusis\, old word from \phu\, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" (\heautois eisin nomos\). This is an obvious reply to the Jewish critic.

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais autn\). Verbal adjective of \graph\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturouss autn ts suneidses\). On conscience (\suneidsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturouss\ as in strkjv@9:1|. The word \suneidsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allln tn logismn katgorountn kai apologoumenn\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:5:13 @{Until the law} (\achri nomou\). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16|), but the coming of the law increased their responsibility and their guilt (2:9|). {Sin is not imputed} (\hamartia de ouk ellogeitai\). Present passive indicative of late verb \elloga\ (\-e\) from \en\ and \logos\, to put down in the ledger to one's account, examples in inscription and papyri. {When there is no law} (\m ontos nomou\). Genitive absolute, no law of any kind, he means. There was law _before_ the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous m hamartsantas epi ti homoimati ts parabases Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:7:9 @{I was alive} (\ezn\). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\h hamartia anezsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthouss ts entols\, genitive absolute). {But I died} (\eg de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

rwp@Romans:7:21 @{The law} (\ton nomon\). The principle already set forth (\ara\, accordingly) in verses 18,19|. This is the way it works, but there is no surcease for the stings of conscience.

rwp@Romans:7:22 @{For I delight in} (\sundomai gar\). Old verb, here alone in N.T., with associative instrumental case, "I rejoice with the law of God," my real self "after the inward man" (\kata ton es anthrpon\) of the conscience as opposed to "the outward man" (2Corinthians:4:16; strkjv@Ephesians:3:16|).

rwp@Romans:7:23 @{A different law} (\heteron nomon\). For the distinction between \heteros\ and \allos\, see strkjv@Galatians:1:6f|. {Warring against} (\antistrateuomenon\). Rare verb (_Xenophon_) to carry on a campaign against. Only here in N.T. {The law of my mind} (\ti nomi tou noos\). The reflective intelligence Paul means by \noos\, "the inward man" of verse 22|. It is this higher self that agrees that the law of God is good (12,16,22|). {Bringing me into captivity} (\aichmaltizonta\). See on this late and vivid verb for capture and slavery strkjv@Luke:21:24; strkjv@2Corinthians:10:5|. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (14|), "captivity to the law of sin" (23|). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.

rwp@Romans:9:1 @{In Christ} (\en Christi\). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (\sunmarturouss\, genitive absolute as in strkjv@2:15| which see) "in the Holy Spirit."

rwp@Romans:13:5 @{Ye must needs} (\anagk\). "There is necessity," both because of the law and because of conscience, because it is right (2:15; strkjv@9:1|).

rwp@Romans:14:22 @{Have thou to thyself before God} (\su--kata seauton eche enpion tou theou\). Very emphatic position of \su\ at the beginning of the sentence, "Thou there." The old MSS. put \hn\ (relative "which") after \pistin\ and before \echeis\. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren. {In that which he approveth} (\en hoi dokimazei\). This beatitude cuts both ways. After testing and then approving (1:28; strkjv@2:18|) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).

rwp@Romans:14:23 @{He that doubteth} (\ho diakrinomenos\). Present middle participle of \diakrin\, to judge between (\dia\), to hesitate. See strkjv@James:1:6f.| for this same picture of the double-minded man. Cf. strkjv@Romans:4:20; strkjv@Mark:11:23|. {Is condemned} (\katakekritai\). Perfect passive indicative of \katakrin\ (note \kata-\), "stands condemned." {If he eat} (\ean phagi\). Third class condition, \ean\ and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatsoever is not of faith is sin} (\pan ho ouk ek pistes hamartia estin\). {Faith} (\pistis\) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in strkjv@16:25-27|. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.

rwp@Titus:1:15 @{To them that are defiled} (\tois memiammenois\). Perfect passive articular participle of \miain\, old verb, to dye with another colour, to stain, in N.T. only here, strkjv@Jude:1:8; strkjv@Hebrews:12:15|. See \memiantai\ (perf. pass. indic.) in this verse. \Molun\ (1Corinthians:8:7|) is to smear. {Unbelieving} (\apistois\). As in strkjv@1Corinthians:7:12f.; strkjv@1Timothy:5:8|. The principle or proverb just quoted appears also in strkjv@1Corinthians:6:12; strkjv@10:23; strkjv@Romans:14:20|. For the defilement of mind (\nous\) and conscience (\suneidsis\) in both Gentile and Jew by sin, see strkjv@Romans:1:18-2:29|.