NT-GOSPEL.filter - rwp 14:8:

rwp@2Corinthians:10:8 @{Somewhat abundantly} (\perissoteron ti\). Comparative, "somewhat more abundantly" than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For \ean te\ see strkjv@Romans:14:8|. {I shall not be put to shame} (\ouk aischunthsomai\). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7|).

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2Peter:1:15 @Peter may also have had an intimation by vision of his approaching death (cf. the legend _Domine quo vadis_) as Paul often did (Acts:16:9; strkjv@18:9; strkjv@21:11; strkjv@23:11; strkjv@27:23|). {At every time} (\hekastote\). As need arises, old adverb, here alone in N.T. {After my decease} (\meta tn emn exodon\). For \exodos\ meaning death see strkjv@Luke:9:31|, and for departure from Egypt (way out, \ex, hodos\) see strkjv@Hebrews:11:22|, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus" of Jesus from earth. {That ye may be able} (\echein humas\). Literally, "that ye may have it," the same idiom with \ech\ and the infinitive in strkjv@Mark:14:8; strkjv@Matthew:18:25|. It is the object-infinitive after \spoudas\ (I will give diligence, for which see verse 10|). {To call these things to remembrance} (\tn toutn mnmn poieisthai\). Present middle infinitive of \poie\ (as in verse 10|). \Mnm\ is an old word (from \mnaomai\), here alone in N.T. This idiom, like the Latin _mentionem facere_, is common in the old writers (papyri also both for "mention" and "remembrance"), here only in N.T., but in strkjv@Romans:1:20| we have \mneian poioumai\ (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark's Gospel, which would help them after Peter was gone. Mark's Gospel was probably already written at Peter's suggestion, but Peter may have that fact in mind here.

rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).

rwp@John:9:2 @{Who did sin?} (\tis hmarten;\). Second aorist active indicative of \hamartan\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennthi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna\.

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@John:14:8 @{Show us} (\deixon hmin\). Philip now speaks up, possibly hoping for a theophany (Exodus:33:18f.|), certainly not grasping the idea of Jesus just expressed.

rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskarits\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; strkjv@Matthew:10:3|) and the brother (or son) of James (6:15; strkjv@Acts:1:13|). This is the fourth interruption of the talk of Jesus (by Peter, strkjv@13:36|; by Thomas, strkjv@14:5|; by Philip, strkjv@14:8|; by Judas, strkjv@14:22|). {And not to the world} (\kai ouchi ti kosmi\). Judas caught at the word \emphaniz\ in verse 21| as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.|). He seems to suspect a change of plan on the part of Jesus (\ti gegonen hoti\=how has it happened that).

rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturin\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchs\, the form is \-archs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archi\). Songs:also \-archon\ (Acts:22:25|) and \-archs\ (Acts:22:26|). {Dear to him} (\auti entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kaks echn\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\mellen teleutin\). Imperfect active of \mell\ (note double augment \\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:11:39 @{The Lord} (\ho kurios\). The Lord Jesus plainly and in the narrative portion of Luke. {Now} (\nun\). Probably refers to him. You Pharisees do now what was formerly done. {The platter} (\tou pinakos\). The dish. Old word, rendered "the charger" in strkjv@Matthew:14:8|. Another word for "platter" (\paropsis\) in strkjv@Matthew:23:25| means "side-dish." {But your inward part} (\to de esthen humn\). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder (\harpags\, from \harpaz\, to seize) and wickedness (\ponrias\, from \ponros\, evil man). See strkjv@Matthew:23:25| for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.

rwp@Luke:11:44 @{The tombs which appear not} (\ta mnneia ta adla\). These hidden graves would give ceremonial defilement for seven days (Numbers:19:16|). Hence they were usually whitewashed as a warning. Songs:in strkjv@Matthew:23:27| the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word \adlos\ (\a\ privative and \dlos\, apparent or plain) occurs in the N.T. only here and strkjv@1Corinthians:14:8|, though an old and common word. {Here men walking around} (\peripatountes\) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.

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

rwp@Luke:14:8 @{Sit not down} (\m kataklithis\). First aorist (ingressive) passive subjunctive of \kataklin\, to recline. Old verb, but peculiar to Luke in the N.T. (7:36; strkjv@9:14; strkjv@14:8; strkjv@24:30|). {Be bidden} (\i keklmenos\). Periphrastic perfect passive subjunctive of \kale\ after \m pote\.

rwp@Mark:6:24 @{What shall I ask?} (\Ti aitsmai;\). The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask. strkjv@Matthew:14:8| does not necessarily mean that, but he simply condenses the account. The girl's question implies by the middle voice that she is thinking of something for herself. She was no doubt unprepared for her mother's ghastly reply.

rwp@Mark:6:25 @{Straightway with haste} (\euthus meta spouds\). Before the king's rash mood passed and while he was still under the spell of the dancing princess. Herodias knew her game well. See on ¯Matthew:14:8f|.

rwp@Mark:14:8 @{She hath done what she could} (\ho eschen epoisen\). This alone in Mark. Two aorists. Literally, "what she had she did." Mary could not comprehend the Lord's death, but she at least showed her sympathy with him and some understanding of the coming tragedy, a thing that not one of her critics had done. {She hath anointed my body aforehand for the burying} (\proelaben murisai to sma mou eis ton entaphiasmon\). Literally, "she took beforehand to anoint my body for the burial." She anticipated the event. This is Christ's justification of her noble deed. strkjv@Matthew:26:12| also speaks of the burial preparation by Mary, using the verb \entaphiasai\.

rwp@Matthew:14:8 @{Put forward} (\probibastheisa\). See strkjv@Acts:19:33| for a similar verb (\probalontn\), "pushing forward." Here (Acts) the Textus Receptus uses \probibaz\. "It should require a good deal of 'educating' to bring a young girl to make such a grim request" (Bruce). {Here} (\hde\). On the spot. Here and now. {In a charger} (\epi pinaki\). Dish, plate, platter. Why the obsolete "charger"?

rwp@Philippians:2:29 @{In honour} (\entimous\). Old compound adjective (\en, tim\), prized, precious (Luke:7:2; strkjv@14:8; strkjv@1Peter:2:4,6|). Predicate accusative. Noble plea in behalf of Christ's minister.

rwp@Revelation:11:8 @{Their dead bodies lie} (\to ptma autn\). Old word from \pipt\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \ptmata\, plural) as belonging to each of the \autn\ (their) like \stomatos autn\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\ts plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\ts poles ts megals\). Clearly Jerusalem in view of the closing clause (\hopou--estaurth\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\htis\). Which very city, not "whichever." {Spiritually} (\pneumatiks\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14| for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios autn estaurth\). First aorist passive indicative of \stauro\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).

rwp@Revelation:14:8 @{Another, a second angel} (\allos deuteros aggelos\). This second angel "followed" (\kolouthsen\, first aorist active indicative of \akolouthe\) and interpreted in part the first one. {Fallen, fallen} (\epesen, epesen\). Prophetic aorist active indicative of \pipt\, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of strkjv@Isaiah:21:9|, though B in the LXX has \peptken, peptken\ (perfect). {Babylon the great} (\Babuln h magal\). The adjective \megal\ occurs with \Babuln\ each time in the Apocalypse (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,21|) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in strkjv@1Peter:5:13|. As a prisoner in Patmos John can speak his mind by this symbolism. {Hath made to drink} (\pepotiken\). Perfect active indicative of \potiz\, old causative verb (from \potos\ drinking, strkjv@1Peter:4:3|), as in strkjv@Matthew:25:35|. The remarkable phrase that follows seems based on strkjv@Jeremiah:51:8| (Jeremiah:25:15|). It is a combination also of strkjv@Revelation:14:10| (the wine of God's wrath, also in strkjv@16:19; strkjv@19:15|) and strkjv@17:2|. There is no doubt of the dissoluteness of the old Babylon of Jeremiah's day as of the Rome of John's time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (17:2,4,6|), but the cup of God's wrath for her and her paramours is full (14:10; strkjv@16:19; strkjv@18:2|).

rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babuln h megal\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoiktrion\). Late word (from \katoike\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulak pantos pneumatos akathartou\). \Phulak\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulak pantos orneou akathartou kai memismenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.

rwp@Revelation:18:3 @{By} (\ek\). "As a result of." Some MSS. omit "of the wine" (\tou oinou\). Cf. strkjv@14:10; strkjv@16:10|. {Have fallen} (\peptkan\). Perfect active third personal of \pipt\ for usual \peptkasi\. Some MSS. read \pepkan\ (have drunk), from \pin\ like the metaphor in strkjv@14:8,10; strkjv@16:19; strkjv@17:2|. See strkjv@17:2| for the same charge about the kings of the earth. {The merchants of the earth} (\hoi emporoi ts gs\). Old word for one on a journey for trade (from \en, poros\), like drummers, in N.T. only strkjv@Matthew:13:45; strkjv@Revelation:18:3,11,15,23|. Like \emporion\ (John:2:16|) and \emporeuomai\ (James:4:13|). {Waxed rich} (\eploutsan\). First ingressive aorist active indicative of \ploute\, to be rich (cf. strkjv@3:17|). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich. {Of her wantonness} (\tou strnous auts\). Late word for arrogance, luxury, here alone in N.T. See \strnia\ in verses 7,9|, to live wantonly.

rwp@Revelation:18:6 @{Render as she rendered} (\apodote hs apedken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodidmi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\diplsate ta dipla\). First aorist imperative of \diplo\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Dipl\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\hi ekerasen\). First aorist active indicative of \kerannumi\. The relative \hi\ is attracted to the locative case of its antecedent \potrii\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate auti diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:18:22 @{The voice} (\phn\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kitharidn\). Old word (from \kithara\, harp, and \idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousikn\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aultn\). Old word (from \aule\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpistn\). Late form for the earlier \salpigkts\ (from \salpiz\), here only in N.T. {Shall be heard no more at all} (\ou m akousthi\). First aorist passive subjunctive of \akou\ with the double negative as below, with \phn mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethi\ and again with \ps technits\ (craftsman). This old word is from \techn\, art, as here in some MSS. ("of whatsoever craft," \pass techns\). \Technits\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou m\ and the subjunctive with two more examples in verse 23|.

rwp@Revelation:19:2 @{For} (\hoti\). Because. The reason for God's judgments is given in strkjv@15:3; strkjv@16:7|. The doom of Babylon seen in strkjv@14:7| is now realized. {For} (\hoti\). Second use of \hoti\, explaining the first. {He hath judged} (\ekrinen\). First aorist (prophetic and climacteric, effective) active indicative of \krin\. {Which} (\htis\). The very one which. {Did corrupt} (\ephtheiren\). This is the terrible fact. First aorist active indicative of \phtheir\. Cf. strkjv@11:18; strkjv@14:8; strkjv@17:2; strkjv@18:3|. {And he hath avenged} (\kai exediksen\). God has exacted vengeance for the blood of his servants from (\ek\) her. Prophetic aorist again of \ekdike\ with accusative and \ek\ with ablative as in strkjv@6:10|.

rwp@Revelation:19:15 @{A sharp sword} (\romphaia oxeia\). As in strkjv@1:16; strkjv@2:12,15|. {That he should smite} (\hina pataxi\). Purpose clause with \hina\ and the first aorist active subjunctive of \patass\, old verb already in strkjv@11:6| and like strkjv@Isaiah:11:4|, a figure here for forensic and judicial condemnation. {And he shall rule them} (\kai autos poimanei\). Emphatic use of \autos\ twice (he himself). Future active of \poimain\, to shepherd as in strkjv@2:27; strkjv@12:5| "with a rod of iron" (\en rabdi sidri\) as there. See strkjv@1Peter:2:25; strkjv@Hebrews:13:20| for Christ as Shepherd. {And he treadeth} (\kai autos patei\). Change to present tense of \pate\, to tread (here transitive), with solemn repetition of \kai autos\. {The winepress of the fierceness of the wrath of Almighty God} (\tn lnon tou oinou tou thumou ts orgs tou theou tou pantokratoros\). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on \lnon\). These images are here combined from strkjv@14:8,10,19f.; strkjv@16:19|. The fact is already in strkjv@19:13| after strkjv@Isaiah:63:1ff|.

rwp@Romans:15:1 @{We the strong} (\hmeis hoi dunatoi\). Paul identifies himself with this wing in the controversy. He means the morally strong as in strkjv@2Corinthians:12:10; strkjv@13:9|, not the mighty as in strkjv@1Corinthians:1:26|. {The infirmities} (\ta asthenmata\). "The weaknesses" (cf. \asthenn\ in strkjv@14:1,2|), the scruples "of the not strong" (\tn adunatn\). See strkjv@Acts:14:8| where it is used of the man weak in his feet (impotent). {To bear} (\bastazein\). As in strkjv@Galatians:6:2|, common in the figurative sense. {Not to please ourselves} (\m heautois areskein\). Precisely Paul's picture of his own conduct in strkjv@1Corinthians:10:33|.