Bible:
Filter: String:

NT-GOSPEL.filter - rwp 3:6:


rwp@1Corinthians:3:6 @{I planted} (\eg“ ephuteusa\). First aorist active indicative of old verb \phuteu“\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apoll“s epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos ˆuxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

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

rwp@1Corinthians:12:26 @{Suffer with it} (\sunpaschei\). Medical term in this sense in Hippocrates and Galen. In N.T only here and strkjv@Romans:8:17| (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (_Republic_, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger. {Rejoice with it} (\sunchairei\). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See strkjv@13:6| for joy of love with truth.

rwp@1John:2:18 @{It is the last hour} (\eschatˆ h“ra estin\). This phrase only here in N.T., though John often uses \h“ra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kath“s ˆkousate\). First aorist active indicative of \akou“\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.

rwp@1John:3:13 @{If} (\ei\). Common construction after \thaumaz“\ (wonder) rather than \hoti\ (that, because). Present imperative here with \mˆ\ means "cease wondering." Note \mˆ thaumasˆis\ (do not begin to wonder) in strkjv@John:3:6| (an individual case). See this same condition and language in strkjv@John:15:18|.

rwp@1John:4:1 @{Beloved} (\agapˆtoi\). Three times in this chapter (1,7,11|) we have this tender address on love. {Believe not every spirit} (\mˆ panti pneumati pisteuete\). "Stop believing," as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery. {Prove the spirits} (\dokimazete ta pneumata\). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (\dokimos\, strkjv@2Corinthians:10:18|), otherwise it is rejected (\adokimos\, strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|). {Many false prophets} (\polloi pseudoprophˆtai\). Jesus had warned people against them (Matthew:7:15|), even when they as false Christs work portents (Matthew:24:11,24; strkjv@Mark:13:22|). It is an old story (Luke:6:26|) and recurs again and again (Acts:13:6; strkjv@Revelation:16:13; strkjv@19:20; strkjv@20:10|) along with false teachers (2Peter:2:1|). {Are gone out} (\exelˆluthasin\). Perfect active indicative of \exerchomai\. Cf. aorist in strkjv@2:19|. They are abroad always.

rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pƒn to gegennˆmenon ek tou theou\). Neuter singular perfect passive participle of \genna“\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\nikƒi ton kosmon\). Present active indicative of \nika“\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\hautˆ estin hˆ nikˆ\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nikˆ\ (victory, cf. \nika“\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\hˆ nikˆsasa\). First aorist active articular participle of \nika“\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\hˆ pistis hˆm“n\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).

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

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

rwp@1Peter:2:25 @{For ye were going astray like sheep} (\ˆte gar h“s probata plan“menoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \ˆte\ and present middle participle of \plana“\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphˆte\). Second aorist passive indicative of \epistreph“\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon t“n psuch“n hum“n\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.

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

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

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

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

rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos tˆs eirˆnˆs\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai humƒs\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz“\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotel“s\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\hum“n to pneuma kai hˆ psuchˆ kai to s“ma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuchˆ\, mind \nous\, heart \kardia\, the inward man \ho es“ anthr“pos\) and the outer man (\s“ma, ho ex“ anthr“pos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklˆron tˆrˆtheiˆ\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklˆron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klˆros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempt“s\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en tˆi parousiƒi\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).

rwp@1Timothy:3:6 @{Not a novice} (\mˆ neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu“\). Only here in N.T. {Lest} (\hina mˆ\). "That not." {Being puffed up} (\tuph“theis\). First aorist passive participle of \tupho“\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesˆi eis\). Second aorist active subjunctive with \hina mˆ\, negative purpose, of \empipt“\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).

rwp@2Corinthians:3:6 @{Who also made us sufficient for such confidence} (\hos kai hikan“sen hˆmas\). Late causative verb from \hikanos\ (verse 5|) first aorist active indicative, "who (God) rendered us fit." In N.T. only here and strkjv@Colossians:1:12|. {As ministers of a new covenant} (\diakonous kainˆs diathˆkˆs\). Predicate accusative with \hikan“sen\. For \diathˆkˆ\ see on ¯Matthew:26:28| and for \diakonos\ on ¯Matthew:20:26| and for \kainˆs\ (fresh and effective) on ¯Luke:5:38|. Only God can make us that.

rwp@2Corinthians:13:6 @{That ye shall know} (\hoti epign“sesthe\). Such a testing of themselves will give them full knowledge that Paul is not {reprobate} (\adokimos\). The best way for vacillating Christians to stop it is to draw close to Christ.

rwp@2Peter:1:8 @{For if these things are yours and abound} (\tauta gar humin huparchonta kai pleonazonta\). Present active circumstantial (conditional) participles neuter plural of \huparch“\ and \pleonaz“\ (see strkjv@1Thessalonians:3:12|) with dative case \humin\, "these things existing for you (or in you) and abounding." {They make you to be} (\kathistˆsin\). "Render" (present active indicative of \kathistˆmi\, old verb, strkjv@James:3:6|), singular because \tauta\ neuter plural. {Not idle nor unfruitful} (\ouk argous oude akarpous\). Accusative predicative plural with \humas\ understood, both adjectives with alpha privative, for \argos\ see strkjv@James:2:20| and for \akarpos\ strkjv@Matthew:13:22|. {Knowledge} (\epign“sin\). "Full (additional) knowledge" as in strkjv@1:2|.

rwp@2Peter:3:6 @{By which means} (\di' h“n\). The two waters above or the water and the word of God. Mayor against the MSS. reads \di' hou\ (singular) and refers it to \log“i\ alone. {Being overshadowed} (\kataklustheis\). First aorist passive participle of \katakluz“\, old compound, here only in N.T., but see \kataklusmos\ in strkjv@2:5|. {With water} (\hudati\). Instrumental case of \hud“r\. {Perished} (\ap“leto\). Second aorist middle indicative of \apollumi\.

rwp@Info_1Thessalonians @ SECOND THESSALONIANS FROM CORINTH A.D. 50 OR 51 BY WAY OF INTRODUCTION It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. Songs:Paul repeats his "command" for discipline (2Thessalonians:3:6|) as he had done when with them (3:10|). He makes this Epistle a test of obedience (3:14|) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2:1f.|), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (3:17|). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Iˆsou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Iˆsou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell“\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakt“s peripatountos\). He calls him "brother" still. The adverb \atakt“s\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai mˆ kata tˆn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hˆn parelabosan par hˆm“n\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban“\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.

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

rwp@3John:1:11 @{Imitate not} (\mˆ mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoi“n\). Articular present active participle of \agathopoie“\, late and rare verb, in contrast with \ho kakopoi“n\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch he“raken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.

rwp@Acts:1:9 @{As they were looking} (\blepont“n aut“n\). Genitive absolute. The present participle accents the fact that they were looking directly at Jesus. {He was taken up} (epˆrthˆ). First aorist passive indicative of \epair“\, old and common verb meaning to lift up. In strkjv@Luke:24:51| we have "he was borne up" (\anephereto\) and in strkjv@Acts:1:2, strkjv@1:11; strkjv@1Timothy:3:6| "was received up" (\anelˆmpthˆ\). {Received} (\hupelaben\). Second aorist active indicative of \hupolamban“\, literally here "took under him." He seemed to be supported by the cloud. "In glory" Paul adds in strkjv@1Timothy:3:16|. {Out of their sight} (\apo t“n ophthalm“n aut“n\). From their eyes (\apo\ with ablative case).

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

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

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophˆtˆn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

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

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

rwp@Colossians:2:5 @{Though} (\ei kai\). Not \kai ei\ (even if). {Yet} (\alla\). Common use of \alla\ in the apodosis (conclusion) of a conditional or concessive sentence. {Your order} (\tˆn taxin\). The military line (from \tass“\), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line. {Steadfastness} (\stere“ma\). From \stereo“\ (from \stereos\) to make steady, and probably the same military metaphor as in \taxin\ just before. The solid part of the line which can and does stand the attack of the Gnostics. See strkjv@Acts:16:5| where the verb \stereo“\ is used with \pistis\ and strkjv@1Peter:5:9| where the adjective \stereos\ is so used. In strkjv@2Thessalonians:3:6,8,11| Paul speaks of his own \taxis\ (orderly conduct).

rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep“\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\mˆ tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulag“g“n\). Articular present active participle of \sulag“ge“\, late and rare (found here first) verb (from \sulˆ\, booty, and \ag“\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia tˆs philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseud“numos gn“sis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kenˆs apatˆs\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradid“mi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

rwp@Colossians:3:6 @{Cometh the wrath of God} (\erchetai hˆ orgˆ tou theou\). Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have "upon the sons of disobedience," genuine words in strkjv@Ephesians:5:6|.

rwp@ but strkjv@3:6f. would make more sense. I made it 'Matthew:3:7' to apply to

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

rwp@Galatians:3:6 @{It was reckoned unto him for righteousness} (\elogisthˆ eis dikaiosunˆn\). First aorist passive indicative of \logizomai\. See on ¯1Corinthians:13:5| for this old word. He quotes strkjv@Genesis:15:6| and uses it at length in strkjv@Romans:4:3ff.| to prove that the faith of Abraham was reckoned "for" (\eis\, good _Koin‚_ idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (James:2:23|) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.

rwp@Galatians:3:15 @{After the manner of men} (\kata anthr“pon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\hom“s anthr“pou kekur“menˆn diathˆkˆn\). Literally, "Yet a man's covenant ratified." On \Diathˆkˆ\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro“\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatagˆ, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).

rwp@Hebrews:5:14 @{For full-grown men} (\telei“n\). Predicate genitive. The word is for adults, relative perfection (\teleioi\) in contrast with babes as in strkjv@1Corinthians:2:6; strkjv@3:1; strkjv@13:11; strkjv@Phillipians:3:15; strkjv@Ephesians:4:4|, not absolute perfection (Matthew:5:48|). {Their senses} (\ta aisthˆtˆria\). The organs of perception (Stoic term for sense organs) from \aisthanomai\ (Luke:9:45|), in Plato, Galen, Hippocrates, here only in N.T. {Exercised} (\gegumnasmena\). Perfect passive participle of \gumnaz“\, to exercise (naked, \gumnos\). Galen uses \aisthˆtˆria gegumnasmena\ together after \ech“\ as we have here. For this predicate use of the participle with \ech“\ see strkjv@Luke:13:6; strkjv@14:19f|. "By reason of use" one gains such skill. {To discern} (\pros diakrisin\). "For deciding between" (from \diakrin“\), old word with ablative \kalou te kai kakou\ (between good and evil). See strkjv@1Corinthians:12:1; Rom strkjv@14:1|.

rwp@Hebrews:6:11 @{And we desire} (\epithumoumen de\). Literary plural again like \pepeismetha\ (6:9|). He is not wholly satisfied with them as he had already shown (5:11-14|). They have not given up Christ (6:4-8|), but many of them are still babes (\nˆpioi\, strkjv@5:13|) and not adults (\teleioi\, strkjv@5:14|) and others are in peril of becoming so. {Unto the fulness of hope} (\pros tˆn plˆrophorian tˆs elpidos\). For \plˆrophoria\ see strkjv@1Thessalonians:1:5; strkjv@Colossians:2:2|. {To the end} (\achri telous\). As in strkjv@3:6,14|.

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

rwp@Hebrews:8:8 @{Finding fault with them} (\memphomenos autous\). Present middle participle of \memphomai\ (cf. \amemptos\), old verb, in N.T. only here and strkjv@Romans:9:19|. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12; strkjv@Jeremiah:38:31-34| (in LXX strkjv@31:31-34|) in full which calls for little explanation or application to prove his point (verse 13|). {I will make} (\sunteles“\). Future active of \suntele“\, old compound verb to accomplish as in strkjv@Mark:13:4; strkjv@Romans:9:28|. {A new covenant} (\diathˆkˆn kainˆn\). In strkjv@12:24| we have \diathˆkˆs neas\, but \kainˆs\ in strkjv@1Corinthians:11:25|. \Kainos\ is fresh, on new lines as opposed to the old (\palaios\) as in strkjv@2Corinthians:3:6,14|; \neos\ is young or not yet old.

rwp@Hebrews:9:16 @{A testament} (\diathˆkˆ\). The same word occurs for covenant (verse 15|) and will (verse 16|). This double sense of the word is played upon also by Paul in strkjv@Galatians:3:15f|. We say today "The New Testament" (_Novum Testamentum_) rather than " The New Covenant." Both terms are pertinent. {That made it} (\tou diathemenou\). Genitive of the articular second aorist middle participle of \diatithˆmi\ from which \diathˆkˆ\ comes. The notion of will here falls in with \klˆronomia\ (inheritance, strkjv@1Peter:1:4|) as well as with \thanatos\ (death). {Of force} (\bebaia\). Stable, firm as in strkjv@3:6,14|. {Where there hath been death} (\epi nekrois\). "In the case of dead people." A will is only operative then. {For doth it ever avail while he that made it liveth?} (\epei mˆ pote ischuei hote zˆi ho diathemenos;\). This is a possible punctuation with \mˆ pote\ in a question (John:7:26|). Without the question mark, it is a positive statement of fact. Aleph and D read \tote\ (then) instead of \pote\. The use of \mˆ\ in a causal sentence is allowable (John:3:18|, \hoti mˆ\).

rwp@Hebrews:11:9 @{Became a sojourner} (\par“ikˆsen\). First aorist active indicative of \paroike“\, old verb to dwell (\oike“\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gˆn tˆs epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; strkjv@17:8|). {As in a land not his own} (\h“s allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\t“n sunklˆromen“n tˆs epaggelias tˆs autˆs\). Late double compound (\sun, klˆros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.

rwp@Hebrews:12:13 @{Straight paths} (\trochias orthas\). Track of a wheel (\trochos\, strkjv@James:3:6| from \trech“\, to run), here only in N.T. "Straight (\orthas\) wheel tracks." {Be not turned out of the way} (\hina mˆ ektrapˆi\). Negative final clause with \hina mˆ\ and second aorist passive of \ektrep“\, old verb to turn out, to twist, to put out of joint. strkjv@Songs:1Timothy:1:6|. Vivid picture of concern for the lame (\ch“lon\, as in strkjv@Matthew:11:5|). Graphic picture of concern for the weak, a good argument for prohibition also.

rwp@Hebrews:13:6 @{Songs:that we say} (\h“ste hˆmas legein\). The usual construction (the infinitive) with \h“ste\ in the _Koin‚_ even when the idea is result instead of purpose. The accusative \hˆmas\ is that of general reference. {With good courage} (\tharrountas\). Present active participle of \tharre“\ (Ionic and early Attic \tharse“\, strkjv@Matthew:9:2|) as in strkjv@2Corinthians:5:6,8|. The accusative agreeing with \hˆmas\, "being of good courage." The quotation is from strkjv@Psalms:118:6|. {My helper} (\emoi boˆthos\). "Helper to me" (ethical dative \emoi\). \Boˆthos\ is old adjective (cf. \boˆthe“\, to help, strkjv@2:18|), often in LXX as substantive, here only in N.T. {I will not fear} (\ou phobˆthˆsomai\). Volitive first future passive of \phobeomai\.

rwp@James:1:2 @{Count it} (\hˆgˆsasthe\). First aorist middle imperative of \hˆgeomai\, old verb to consider. Do it now and once for all. {All joy} (\pƒsan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripesˆte\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt“\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \lˆistais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz“\, late form for the old \peira“\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz“\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.

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

rwp@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithˆmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pra–tˆti\). In docility. "The contrast is with \orgˆ\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu“\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon s“sai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \s“sai\ from \s“z“\).

rwp@James:1:23 @{And not a doer} (\kai ou poiˆtˆs\). Condition of first class, assumed as true, and \ou\ (rather than \mˆ\) contrasts \poiˆtˆs\ with \akroatˆs\. {Unto a man beholding} (\andri katanoounti\). Associative instrumental case after \eoiken\ as in strkjv@1:6|. Note \andri\ as in strkjv@1:8| in contrast with \gunaiki\ (woman), not \anthr“p“i\ (general term for man). Present active participle of \katanoe“\ to put the mind down on (\kata, nous\), to consider attentively, to take note of, as in verse 24| (\katenoˆsen\). {His natural face} (\to pros“pon tˆs genese“s autou\). "The face of his birth" (origin, lineage, nativity). For this use of \genesis\ see strkjv@3:6; strkjv@Matthew:1:1,18; strkjv@Luke:1:13|. {In a mirror} (\en esoptr“i\). Old word (from \eis, opt“\) in N.T. only here and strkjv@1Corinthians:13:12|. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See \katoptrizomai\ in strkjv@2Corinthians:3:18|.

rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\mˆ echete\). Present active imperative of \ech“\ with negative \mˆ\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tˆn pistin tou kuriou hˆm“n Iˆsou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\tˆs doxˆs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Tˆs doxˆs\ clearly in apposition with \tou kuriou Iˆsou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en pros“polˆmpsiais\). A Christian word, like \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \pros“pon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \pros“polˆmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.

rwp@James:2:3 @{And ye have regard to} (\epiblepsˆte de epi\). First aorist active subjunctive (still with \ean\ of verse 2|) of \epiblep“\, followed by repeated preposition \epi\, to gaze upon, old compound, in N.T. only here and strkjv@Luke:1:48; strkjv@9:38|. {Weareth} (\phorounta\). "Wearing," present active participle of the old frequentative verb \phore“\ (from \pher“\), to bear constantly, to wear (Matthew:11:8|). Note repeated article \tˆn\ (the) with \esthˆta\ pointing to verse 2|. {And say} (\kai eipˆte\). Continuing the third-class condition with \ean\ and second aorist active subjunctive of \eipon\. {Sit thou here in a good place} (\su kathou h“de kal“s\). Emphatic position of \su\, "Do thou sit here in a good place." Present middle imperative of \kathˆmai\ to sit for the literary \kathˆso\. See strkjv@Matthew:23:6| for the first seats in the synagogue (places of honour). {And ye say to the poor man} (\kai t“i pt“ch“i eipˆte\). Third class condition with \ean\ continued as before (\eipˆte\). Note article \t“i\ pointing to verse 2|. {Stand thou there} (\su stˆthi ekei\). Second aorist (intransitive) active imperative of \histˆmi\, to place. Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS. vary in the position of \ekei\ (there). {Or sit under my footstool} (\ˆ kathou hupo to hupopodion mou\). For this use of \hupo\ "down against" or "down beside" see strkjv@Exodus:19:17| \hupo to oros\ ("at the foot of the mountain") and \hupo se\ ("at thy feet") (Deuteronomy:33:3|). Conquerors often placed their feet on the necks of the victims (Luke:20:43|).

rwp@James:3:6 @{The tongue is a fire} (\hˆ gl“ssa pur\). Songs:necessarily since there is no article with \pur\ (apparently same word as German _feuer_, Latin _purus_, English _pure, fire_). This metaphor of fire is applied to the tongue in strkjv@Proverbs:16:27; strkjv@26:18-22|; Sirach strkjv@28:22. {The world of iniquity} (\ho kosmos tˆs adikias\). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after \pur\ instead of after \adikias\, then the phrase may be the predicate with \kathistatai\ (present passive indicative of \kathistˆmi\, "is constituted," or the present middle "presents itself"). Even so, \kosmos\ remains a difficulty, whether it means the "ornament" (1Peter:3:3|) or "evil world" (James:1:27|) or just "world" in the sense of widespread power for evil. The genitive \adikias\ is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. {Which defileth the whole body} (\hˆ spilousa holon to s“ma\). Present active participle of \spilo“\ late _Koin‚_, verb, to stain from \spilos\ (spot, also late word, in N.T. only in strkjv@Ephesians:5:27; strkjv@2Peter:2:13|), in N.T. only here and strkjv@Judges:1:23|. Cf. strkjv@1:27| \aspilon\ (unspotted). {Setteth on fire} (\phlogizousa\). Present active participle of \phlogiz“\, old verb, to set on fire, to ignite, from \phlox\ (flame), in N.T. only in this verse. See \anaptei\ (verse 5|). {The wheel of nature} (\ton trochon genese“s\). Old word for wheel (from \trech“\, to run), only here in N.T. "One of the hardest passages in the Bible" (Hort). To what does \trochon\ refer? For \genese“s\ see strkjv@1:23| apparently in the same sense. Vincent suggests "the wheel of birth" (cf. strkjv@Matthew:1:1,18|). The ancient writers often use this same phrase (or \kuklos\, cycle, in place of \trochos\), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. {And is set on fire by hell} (\kai phlogizomenˆ hupo gehennˆs\). Present passive participle of \phlogiz“\, giving the continual source of the fire in the tongue. For the metaphor of fire with \gehenna\ see strkjv@Matthew:5:22|.

rwp@James:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulˆthˆi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).

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

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

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

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

rwp@John:5:9 @{Took up his bed and walked} (\ˆre ton krabatton autou kai periepatei\). The same distinction in tenses in the same verbs preserved, punctiliar action in \ˆre\ (first aorist active of \air“\, took it up at once) and linear act (imperfect active of \peripate“\, went on walking). {The sabbath on that day} (\sabbaton en ekeinˆi tˆi hˆmerƒi\). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. strkjv@9:14,16|). This controversy will spread to Galilee on Christ's return there (Mark:2:23-3:6; strkjv@Matthew:12:1-14; strkjv@Luke:6:1-11|).

rwp@John:5:43 @{In my Father's name} (\en t“i onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthˆi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Iˆsoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lˆmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban“\. Credulous about the false Messiahs, incredulous about Christ.

rwp@John:6:56 @{Abideth in me and I in him} (\en emoi menei kag“ en aut“i\). Added to the phrase in 54| in the place of \echei z“ˆn ai“nion\ (has eternal life). The verb \men“\ (to abide) expresses continual mystical fellowship between Christ and the believer as in strkjv@15:4-7; strkjv@1John:2:6,27,28; strkjv@3:6,24; strkjv@4:12,16|. There is, of course, no reference to the Lord's Supper (Eucharist), but simply to mystical fellowship with Christ.

rwp@John:6:63 @{That quickeneth} (\to z“opoioun\). Articular present active participle of \z“opoie“\ for which see strkjv@5:21|. For the contrast between \pneuma\ (spirit) and \sarx\ (flesh) see already strkjv@3:6|. {The words} (\ta rˆmata\). Those in this discourse (I have just spoken, \lelalˆka\), for they are the words of God (3:34; strkjv@8:47; strkjv@17:8|). No wonder they "are spirit and are life" (\pneuma estin kai z“ˆ estin\). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46|). There is life in his words today.

rwp@John:13:6 @{Songs:he cometh} (\erchetai oun\). Transitional use of \oun\ and dramatic present again (\erchetai\). {Lord, dost thou wash my feet?} (\Kurie, su mou nipteis tous podas;\). Emphatic contrast in position of \su mou\ (away from \podas\), "Dost thou my feet wash?" "Peter, we may suppose, drew his feet up, as he spoke, in his impulsive humility" (Bernard).

rwp@John:19:9 @{Whence art thou?} (\pothen ei su;\). Pilate knew that Jesus was from Galilee (Luke:23:6f.|). He is really alarmed. See a like question by the Jews in strkjv@8:25|. {Gave him no answer} (\apokrisin ouk ed“ken aut“i\). See same idiom in strkjv@1:22|. \Apokrisis\ (old word from \apokrinomai\) occurs also in strkjv@Luke:2:47; strkjv@20:26|. The silence of Jesus, like that before Caiaphas (Mark:14:61; strkjv@Matthew:26:63|) and Herod (Luke:23:9|), irritates the dignity of Pilate in spite of his fears.

rwp@Jude:1:23 @{And some save} (\hous de s“zete\). B omits \hous de\. {Snatching them out of the fire} (\ek puros harpazontes\). Present active participle of \harpaz“\, old verb, to seize. Quotation from strkjv@Amos:4:11| and strkjv@Zechariah:3:3|. Cf. strkjv@Psalms:106:18|. Firemen today literally do this rescue work. Do Christians? {And on some have mercy with fear} (\hous de eleƒte en phob“i\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see strkjv@1Peter:1:17; strkjv@3:15; strkjv@2Corinthians:7:1; strkjv@Phillipians:2:12|. {Spotted} (\espil“menon\). Perfect passive participle of \spilo“\, late and common verb (from \spilos\, spot, strkjv@2Peter:2:13|), in N.T. only here and strkjv@James:3:6|.

rwp@Luke:2:43 @{When they had fulfilled the days} (\telei“sant“n tas hˆmeras\). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Exodus:12:15f.; strkjv@Leviticus:23:6-8; strkjv@Deuteronomy:16:3|), or the two chief days after which many pilgrims left for home. {As they were returning} (\en t“i hupostrephein antous\). The articular infinitive with \en\, a construction that Luke often uses (1:21; strkjv@2:27|). {The boy, Jesus} (\Iˆsous ho pais\). More exactly, "Jesus the boy." In verse 40| it was "the child " (\to paidion\), here it is "the boy" (\ho pais\, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.

rwp@Luke:3:6 @{All flesh} (\pƒsa sarx\). Used in the N.T. of the human race alone, though in the LXX brutes are included. {The salvation of God} (\to sotˆrion tou theou\). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

rwp@Luke:6:7 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). Only Luke here though Pharisees named in strkjv@Matthew:12:14| and Pharisees and Herodians in strkjv@Mark:3:6|. {Watched him} (\paretˆrounto auton\). Imperfect middle, were watching for themselves on the side (\para\). strkjv@Mark:3:2| has the imperfect active \paretˆroun\. Common verb, but the proposition \para\ gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here. {Would heal} (\therapeusei\). But the present active indicative (\therapeuei\) may be the correct text here. Songs:Westcott and Hort. {That they might find out how to accuse him} (\hina heur“sin katˆgorein autou\). Second aorist active subjunctive of \heurisk“\ and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

rwp@Luke:6:11 @{They were filled with madness} (\eplˆsthˆsan anoias\) First aorist passive (effective) with genitive: In strkjv@5:26| we saw the people filled with fear. Here is rage that is kin to insanity, for \anoias\ is lack of sense (\a\ privative and \nous\, mind). An old word, but only here and strkjv@2Timothy:3:9| in the N.T. {Communed} (\dielaloun\), imperfect active, picturing their excited counsellings with one another. strkjv@Mark:3:6| notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy. {What they might do to Jesus} (\ti an poiˆsaien Iˆsou\). Luke puts it in a less damaging way than strkjv@Mark:3:6; strkjv@Matthew:12:14|. This aorist optative with \an\ is the deliberative question like that in strkjv@Acts:17:18| retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John:5:18|) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

rwp@Luke:6:44 @{Is known} (\gin“sketai\). The fruit of each tree reveals its actual character. It is the final test. This sentence is not in strkjv@Matthew:7:17-20|, but the same idea is in the repeated saying (Matthew:7:16,20|): "By their fruits ye shall know them," where the verb {epign“sesthe} means full knowledge. The question in strkjv@Matthew:7:16| is put here in positive declarative form. The verb is in the plural for "men" or "people," \sullegousin\. See on ¯Matthew:7:16|. {Bramble bush} (\batou\). Old word, quoted from the LXX in strkjv@Mark:12:26; strkjv@Luke:20:37| (from strkjv@Exodus:3:6|) about the burning bush that Moses saw, and by Stephen (Acts:7:30,35|) referring to the same incident. Nowhere else in the N.T. "Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient" (Vincent). {Gather} (\trug“sin\). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and strkjv@Revelation:14:18f|. {Grapes} (\staphulˆn\). Cluster of grapes.

rwp@Luke:11:43 @{The chief seats in the synagogues} (\tˆn pr“tokathedrian en tais sunag“gais\). Singular here, plural in strkjv@Matthew:23:6|. This semi-circular bench faced the congregation. strkjv@Matthew:23:6| has also the chief place at feasts given by Luke also in that discourse (20:46|) as well as in strkjv@14:7|, a marked characteristic of the Pharisees.

rwp@Luke:13:6 @{Planted} (\pephuteumenˆn\). Perfect passive participle of \phuteu“\, to plant, an old verb, from \phuton\, a plant, and that from \phu“\, to grow. But this participle with \eichen\ (imperfect active of \ech“\) does not make a periphrastic past perfect like our English "had planted." It means rather, he had a fig tree, one already planted in his vineyard.

rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklˆmenous parabolˆn\). Perfect passive participle of \kale“\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epech“n\). Present active participle of \epech“\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas pr“toklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; strkjv@Mark:12:39; strkjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

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

rwp@Mark:3:6 @{And straightway with the Herodians took council} (\euthus meta t“n Hˆr“idian“n\). The Pharisees could stand no more. Songs:out they stalked at once in a rage of madness (Luke:6:11|) and outside of the synagogue took counsel (\sumboulion epoiˆsan\) or gave counsel (\sumboulion edidoun\, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him" (\hop“s auton apoles“sin\), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in strkjv@Mark:8:15; strkjv@12:13; strkjv@Matthew:22:16|.

rwp@Mark:8:11 @{And the Pharisees came forth} (\kai exˆlthon hoi Pharisaioi\). At once they met Jesus and opened a controversy. strkjv@Matthew:16:1| adds "and Sadducees," the first time these two parties appear together against Jesus. See discussion on ¯Matthew:16:1|. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mark:3:6|). They {began to question with him} (\ˆrxanto sunzˆtein aut“i\). Dispute, not mere inquiry, associative instrumental case of \autoi\. They began at once and kept it up (present infinitive).

rwp@Mark:11:18 @{Sought how they might destroy him} (\ezˆtoun p“s auton apoles“sin\). Imperfect indicative, a continuous attitude and endeavour. Note deliberative subjunctive with \p“s\ retained in indirect question. Here both Sadducees (chief priests) and Pharisees (scribes) combine in their resentment against the claims of Jesus and in the determination to kill him. Long ago the Pharisees and the Herodians had plotted for his death (Mark:3:6|). Now in Jerusalem the climax has come right in the temple. {For they feared him} (\ephobounto gar\). Imperfect middle indicative. Hence in wrath they planned his death and yet they had to be cautious. The Triumphal Entry had shown his power with the people. And now right in the temple itself "all the multitude was astonished at his teaching" (\pƒs ho ochlos exeplˆsseto epi tˆi didachˆi autou\). Imperfect passive. The people looked on Jesus as a hero, as the Messiah. This verse aptly describes the crisis that has now come between Christ and the Sanhedrin.

rwp@Mark:12:13 @{That they might catch him in talk} (\hina auton agreus“sin log“i\). Ingressive aorist subjunctive. The verb is late from \agra\ (a hunt or catching). It appears in the LXX and papyri. Here alone in the N.T. strkjv@Luke:20:20| has the same idea, "that they may take hold of his speech" (\epilab“ntai autou logon\) while strkjv@Matthew:22:15| uses \pagideus“sin\ (to snare or trap). See discussion in Matthew. We have seen the scribes and Pharisees trying to do this very thing before (Luke:11:33f.|). Mark and Matthew note here the combination of Pharisees and Herodians as Mark did in strkjv@3:6|. Matthew speaks of "disciples" or pupils of the Pharisees while Luke calls them "spies" (\enkathetous\).

rwp@Matthew:2:1 @{Wise men from the east} (\magoi apo anatol“n\). The etymology of \Magi\ is quite uncertain. It may come from the same Indo-European root as _(megas) magnus_, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel:1:4|). Daniel was head of such an order (Daniel:2:48|). It is the same word as our "magician" and it sometimes carried that idea as in the case of Simon Magus (Acts:8:9,11|) and of Elymas Barjesus (Acts:13:6,8|). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Is strkjv@60:3; strkjv@Revelation:21:24|. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in _Ben Hur_ and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (\apo anatol“n\) means "from the risings" of the sun.

rwp@Matthew:3:6 @{And they were baptized} (\kai ebaptizonto\). It is the imperfect tense to show the repetition of the act as the crowds from Judea and the surrounding country kept going out to him (\exeporeueto\), imperfect again, a regular stream of folks going forth. Moffatt takes it as causative middle, "got baptized," which is possible. "The movement of course was gradual. It began on a small scale and steadily grew till it reached colossal proportions" (Bruce). It is a pity that baptism is now such a matter of controversy. Let Plummer, the great Church of England commentator on Matthew, speak here of John's baptising these people who came in throngs: "It is his office to bind them to a new life, symbolized by immersion in water." That is correct, symbolized, not caused or obtained. The word "river" is in the correct text, "river Jordan." They came "confessing their sins" (\exomologoumenoi\), probably each one confessing just before he was baptized, "making open confession" (Weymouth). Note \ex\. It was a never to be forgotten scene here in the Jordan. John was calling a nation to a new life. They came from all over Judea and even from the other side of El Ghor (the Jordan Gorge), Perea. Mark adds that finally all Jerusalem came.

rwp@Matthew:7:15 @{False prophets} (\t“n pseudoprophˆt“n\). There were false prophets in the time of the Old Testament prophets. Jesus will predict "false Messiahs and false prophets" (Matthew:24:24|) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2Corinthians:11:13ff|.) and Gnostics (1John:4:1; strkjv@1Timothy:4:1|). Already false prophets were on hand when Jesus spoke on this occasion (cf. strkjv@Acts:13:6; strkjv@2Peter:2:1|). In outward appearance they look like sheep in the sheep's clothing which they wear, but within they are "ravening wolves" (\lukoi harpages\), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs.

rwp@Matthew:12:14 @{Took counsel against him} (\sumboulion elabon kat' autou\). An imitation of the Latin _concilium capere_ and found in papyri of the second century A.D. (Deissmann, _Bible Studies_, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). By "destroy" (\apoles“sin\) they meant "kill."

rwp@Matthew:13:6 @{The sun was risen} (\hˆliou anateilantos\). Genitive absolute. "The sun having sprung up" also, same verb except the absence of \ex\ (\anatell“, exanatell“\).

rwp@Matthew:15:1 @{From Jerusalem} (\apo Ierosolum“n\). Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). Soon Jesus will warn the disciples against the Sadducees also (Matthew:16:6|). Unusual order here, "Pharisees and scribes." "The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

rwp@Matthew:22:16 @{Their disciples} (\tous mathˆtas aut“n\). Students, pupils, of the Pharisees as in strkjv@Mark:2:18|. There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). {The Herodians} (\t“n Her“idian“n\). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in \-ianos\ is a Latin termination like that in \Christianos\ (Acts:11:26|). Mentioned also in strkjv@Mark:3:6| combining with the Pharisees against Jesus. {The person of men} (\pros“pon anthr“p“n\). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James:2:1,9|) when \pros“polˆmpsia, pros“polˆmptein\ are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).

rwp@Matthew:23:6 @{The chief place at feasts} (\tˆn pr“toklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas pr“tokathedrias en tais sunag“gais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg“ mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomˆi oktaˆmeros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke:2:21|). {Of the stock of Israel} (\ek genous Israˆl\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrai“n\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.

rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon t“n esphragismen“n\). Accusative case object of \ˆkousa\ and genitive of the perfect passive articular participle of \sphragiz“\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismen“n\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pƒsˆs phulˆs hui“n Israˆl\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

rwp@Revelation:7:10 @{They cry} (\krazousi\). Vivid dramatic present. {With a great voice} (\ph“nˆi megalˆi\). As in strkjv@6:10; strkjv@7:2|. "The polyglott multitude shouts its praises as with one voice" (Swete). {Salvation} (\hˆ s“tˆria\). As in strkjv@12:10; strkjv@19:1|. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (verse 14|) and the praise for it is given to God (\t“i the“i\, dative case) and to the Lamb (\t“i arni“i\, dative also). Both God and Christ are thus called \s“tˆr\ as in the Pastoral Epistles, as to God (1Timothy:1:1; strkjv@2:3; strkjv@Titus:1:3; strkjv@3:4|) and to Christ (Titus:1:4; strkjv@2:13; strkjv@3:6|). For \hˆ s“tˆria\ see strkjv@John:4:22; strkjv@Acts:4:12; strkjv@Jude:1:3|.

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin aut“i\). Dative case with \latreu“\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\skˆn“sei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skˆno“\, old verb from \skˆnos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' aut“n\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\skˆnai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:10:6 @{Sware} (\“mosen\). First aorist indicative of \omnu“\ to swear. {By him that liveth} (\en t“i z“nti\). This use of \en\ after \omnu“\ instead of the usual accusative (James:5:12|) is like the Hebrew (Matthew:5:34,36|). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; strkjv@4:9,10; strkjv@15:7|). This oath proves that this angel is not Christ. {Who created} (\hos ektisen\). First aorist active indicative of \ktiz“\, a reference to God's creative activity as seen in strkjv@Genesis:1:1ff.; strkjv@Exodus:20:11; strkjv@Isaiah:37:16; strkjv@42:5; strkjv@Psalms:33:6; strkjv@145:6|, etc. {That there shall be time no longer} (\hoti chronos ouketi estai\). Future indicative indirect discourse with \hoti\. But this does not mean that \chronos\ (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7|), in answer to the question, "How long?" (6:10|).

rwp@Revelation:12:12 @{Therefore} (\dia touto\). "For this reason" as in strkjv@7:15; strkjv@18:8| (15 times in John's Gospel, Charles notes). It points back to verse 10|. {Rejoice} (\euphrainesthe\). Present middle imperative of \euphrain“\ as in strkjv@11:10; strkjv@18:20|. {O heavens} (\hoi ouranoi\). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens. {They that dwell therein} (\hoi en autois skˆnountes\). Present active articular participle of \skˆno“\ (see strkjv@7:15; strkjv@13:6|) to dwell (tabernacle) as of Christ in strkjv@John:1:14| and of God in strkjv@Revelation:21:3|. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn. {Woe for the earth and for the sea} (\ouai tˆn gˆn kai tˆn thalassan\). The accusative after \ouai\ as in strkjv@8:13|, but nominative in strkjv@18:10,16,19| in place of the usual dative (Matthew:11:21; strkjv@18:7|, etc.). {Is gone down} (\katebˆ\). Second aorist (effective) active indicative of \katabain“\, "did go down." {But a short time} (\oligon kairon\). Accusative of extent of time, "a little time." The devil's departure from his warfare in the heavens reveals (\eid“s\, knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (\thumon\, boiling rage).

rwp@Revelation:13:6 @{For blasphemies} (\eis blasphˆmias\). "For the purpose of blasphemies." {Against God} (\pros ton theon\). "Face to face with God" in sheer defiance, like Milton's picture of Satan in _Paradise Lost_. See strkjv@Daniel:7:25; strkjv@8:10|. The aorist \ˆnoixen\ is probably constative, for he repeated the blasphemies, though the phrase (\anoig“\ to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Matthew:5:2; strkjv@Acts:8:35|). This verse explains verse 5|. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself ("his tabernacle," \tˆn skˆnˆn autou\, strkjv@7:15; strkjv@12:12; strkjv@21:3|) and against "them that dwell in the heaven" (\tous en t“i ouran“i skˆnountas\), the same phrase of strkjv@12:12| (either angels or the redeemed or both).

rwp@Revelation:16:8 @{Upon the sun} (\epi ton hˆlion\). Not \eis\ (into) as in verses 2,3,4|. The fourth trumpet (8:12|) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat. {To scorch with fire} (\kaumatisai en puri\). First aorist active infinitive of \kaumatiz“\, late (Plutarch, Epictetus) causative verb (from \kauma\, heat), in N.T. only here and verse 9; strkjv@Matthew:13:6; strkjv@Mark:4:6|. The addition of \en puri\ (in fire, with fire) intensifies the picture.

rwp@Revelation:16:9 @{Were scorched} (\ekaumatisthˆsan\). First aorist passive indicative of same verb. {With great heat} (\kauma mega\). Cognate accusative retained with the passive verb. Old word (from \kai“\ to burn), in N.T. only strkjv@7:16| and here. For blaspheming the name of God see strkjv@13:6; strkjv@James:2:7; strkjv@Romans:2:24; strkjv@1Timothy:6:1|. They blamed God for the plagues. {They repented not} (\ou metenoˆsan\). This solemn negative aorist of \metanoe“\ is a refrain like a funeral dirge (9:20f.; strkjv@16:11|). In strkjv@11:13| some did repent because of the earthquake. Even deserved punishment may harden the heart. {To give him glory} (\dounai aut“i doxan\). Second aorist active infinitive of \did“mi\, almost result. For the phrase see strkjv@11:13; strkjv@14:7; strkjv@19:7|.

rwp@Revelation:16:13 @{Coming out of} (\ek\ alone, no participle \erchomena\). {Of the dragon} (\tou drakontos\). That is Satan (12:3,9|). {Of the beast} (\tou thˆriou\). The first beast (13:1,12|) and then just the beast (13:14ff.; strkjv@14:9,11; strkjv@15:2; strkjv@16:2,10|), the brute force of the World-power represented by the Roman Empire" (Swete). {Of the false prophet} (\tou pseudoprophˆtou\). Cf. strkjv@Matthew:7:15; strkjv@Acts:13:6; strkjv@1John:2:22; strkjv@4:3; strkjv@2John:1:7|. Identified with the second beast (13:11-14|) in strkjv@19:20; strkjv@20:10|. Songs:the sixth bowl introduces the dragon and his two subalterns of chapters strkjv@Revelation:12; 13| (the two beasts). {Three unclean spirits} (\pneumata tria akatharta\). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in strkjv@1:16| (9:17f.; strkjv@11:5; strkjv@12:15; strkjv@19:15,21|) as a chief seat of influence. In strkjv@2Thessalonians:2:8| we have "the breath of his mouth" (the other sense of \pneuma\). For \akatharton\ (unclean) with \pneuma\ see strkjv@Mark:1:23f.; strkjv@3:11; strkjv@5:2ff.; strkjv@Acts:5:16; strkjv@8:7|. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See strkjv@Zechariah:13:2| "the false prophets and the unclean spirits." {As it were frogs} (\h“s batrachoi\). Cf. strkjv@Exodus:8:5; strkjv@Leviticus:11:10ff|. Old word, here alone in N.T. Like loathsome frogs in form.

rwp@Revelation:21:3 @{The tabernacle of God is with men} (\hˆ skˆnˆ tou theou meta t“n anthr“p“n\). It is one of the angels of the Presence (16:17; strkjv@19:5|) speaking. {And he shall dwell with them} (\kai skˆn“sei met' aut“n\). Future active of \skˆno“\, already in strkjv@7:15| from strkjv@Ezekiel:37:27; strkjv@Zechariah:2:10; strkjv@8:8| and used of the Incarnate Christ on earth by John (John:1:14|), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (7:15; strkjv@13:6; strkjv@15:5|), the true tabernacle of which it was a picture (Hebrews:8:2; strkjv@9:11|). God is now Immanuel in fact, as was true of Christ (Matthew:1:23|).

rwp@Romans:12:20 @{Feed him} (\ps“mize auton\). Quotation from LXX text of strkjv@Proverbs:25:21f|. Present active imperative of verb from \ps“mos\, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and strkjv@1Corinthians:13:3|. {Thou shalt heap} (\s“reuseis\). Future active of old verb \s“reu“\ from \s“ros\, a heap. In N.T. only here and strkjv@2Timothy:3:6|. {Coals of fire} (\anthrakas puros\). That is, burning or live coals. {Anthrax} (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.

rwp@Romans:14:11 @{As I live} (\z“ eg“\). "I live." The LXX here (Isaiah:45:23|) has \kat' emautou omnnu“\, "I swear by myself." {Shall confess to God} (\exomologˆsetai t“i the“i\). Future middle of \exomologe“\, to confess openly (\ex\) with the accusative as in strkjv@Matthew:3:6|. With the dative as here the idea is to give praise to, to give gratitude to (Matthew:11:25|).

rwp@Titus:3:6 @{Which} (\hou\). Genitive case by attraction from \ho\ (grammatical gender) to the case of \pneumatos hagiou\. We do not have grammatical gender (only natural) in English. Hence here we should say "whom," even if it does not go smoothly with \execheen\ (he poured out, second aorist active indicative of \ekche“\). The reference is to the great Pentecost (Acts:2:33|) as foretold by Joel (Joel:2:28|). {Richly} (\plousi“s\). Then and to each one in his own experience. See strkjv@Romans:10:12; strkjv@1Timothy:6:17|.

Bible:
Filter: String:

[pBiblx2]
Tue Jul 2 19:41:40 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020