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rwp@1Corinthians:1:9 @{God is faithful} (\pistos ho theos\). This is the ground of Paul's confidence as he loves to say (1Thessalonians:5:24; strkjv@1Corinthians:10:13; strkjv@Romans:8:36; strkjv@Phillipians:1:16|). God will do what he has promised. {Through whom} (\di' hou\). God is the agent (\di'\) of their call as in strkjv@Romans:11:36| and also the ground or reason for their call (\di' hon\) in strkjv@Hebrews:2:10|. {Into the fellowship} (\eis koin“nian\). Old word from \koin“nos\, partner for partnership, participation as here and strkjv@2Corinthians:13:13f.; strkjv@Phillipians:2:1; strkjv@3:10|. Then it means fellowship or intimacy as in strkjv@Acts:2:42; strkjv@Galatians:2:9; strkjv@2Corinthians:6:14; strkjv@1John:1:3,7|. And particularly as shown by contribution as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Phillipians:1:5|. It is high fellowship with Christ both here and hereafter.

rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal“ de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist“\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin‚_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legˆte, ˆi, ˆte katˆrtismenoi\, though expressed only once. {All speak} (\legˆte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\mˆ ˆi en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz“\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\ˆte de katˆrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gn“mˆi\). "Of these words \nous\ denotes the frame or state of mind, \gn“mˆ\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).

rwp@1Corinthians:1:22 @{Seeing that} (\epeidˆ\). Resumes from verse 21|. The structure is not clear, but probably verses 23,24| form a sort of conclusion or apodosis to verse 22| the protasis. The resumptive, almost inferential, use of \de\ like \alla\ in the apodosis is not unusual. {Ask for signs} (\sˆmeia aitousin\). The Jews often came to Jesus asking for signs (Matthew:12:38; strkjv@16:1; strkjv@John:6:30|). {Seek after wisdom} (\sophian zˆtousin\). "The Jews claimed to _possess_ the truth: the Greeks were seekers, _speculators_" (Vincent) as in strkjv@Acts:17:23|.

rwp@1Corinthians:1:26 @{Behold} (\blepete\). Same form for imperative present active plural and indicative. Either makes sense as in strkjv@John:5:39| \eraunate\ and strkjv@14:1| \pisteuete\. {Calling} (\klˆsin\). The act of calling by God, based not on the external condition of those called (\klˆtoi\, verse 2|), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (\hoti\). Explanatory apposition to \klˆsin\. {After the flesh} (\kata sarka\). According to the standards of the flesh and to be used not only with \sophoi\ (wise, philosophers), but also \dunatoi\ (men of dignity and power), \eugeneis\ (noble, high birth), the three claims to aristocracy (culture, power, birth). {Are called}. Not in the Greek, but probably to be supplied from the idea in \klˆsin\.

rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale“\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg“\ refers more to the substance. But \lale“\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthr“pinˆs sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask“\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin“\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.

rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamˆn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalamˆ\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair“\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\gˆraios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kainˆ ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hˆm“n etuthˆ Christos\). First aorist passive indicative of \thu“\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-thˆ\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.

rwp@1Corinthians:5:10 @{Not altogether} (\ou pant“s\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech“\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eid“lolatrais\). Late word for hirelings (\latris\) of the idols (\eid“lon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei “pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\“pheilete\, from \opheil“\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos ˆi\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ˆ loidoros ˆ methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\t“i toiout“i mˆde sunesthiein\). Associative instrumental case of \toiout“i\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mˆti [an] ek sumph“nou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mˆti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholasˆte tˆi proseuchˆi\). First aorist active subjunctive of \scholaz“\, late verb from \scholˆ\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina mˆ peirazˆi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tˆn akrasian [hum“n]\). A late word from Aristotle on for \akrateia\ from \akratˆs\ (without self-control, \a\ privative and \krate“\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.

rwp@1Corinthians:7:10 @{To the married} (\tois gegamˆkosin\). Perfect active participle of \game“\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell“\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg“ alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\mˆ chorizet“\). {That the wife depart not from her husband} (\gunaika apo andros mˆ choristhˆnai\). First aorist passive infinitive (indirect command after \paraggell“\) of \choriz“\, old verb from adverbial preposition \ch“ris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin‚_ (Robertson, _Grammar_, p. 817).

rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai ch“risthˆi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet“ agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ˆ t“i andri katallagˆt“\). Second aorist (ingressive) passive imperative of \katallass“\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass“\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass“\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \ch“risthˆnai\ and \aphienai\ (both indirect commands after \paraggell“\). {And that the husband leave not his wife} (\kai andra mˆ aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu“\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \ch“risthˆnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.

rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.

rwp@1Corinthians:7:17 @{Only} (\ei mˆ\). This use of \ei mˆ\ as an elliptical condition is very common (7:5; strkjv@Galatians:1:7,19; strkjv@Romans:14:14|), "except that" like \plˆn\. Paul gives a general principle as a limitation to what he has just said in verse 15|. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. {As the Lord hath distributed to each man} (\hekast“i h“s memeriken ho kurios\). Perfect active indicative of \meriz“\, old verb from \meros\, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. {And so ordain I} (\kai hout“s diatassomai\). Military term, old word, to arrange in all the churches (distributed, \dia-\). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.

rwp@1Corinthians:7:26 @{I think therefore} (\nomiz“ oun\). Paul proceeds to express therefore the previously mentioned judgment (\gn“mˆn\) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. {By reason of the present distress} (\dia tˆn enest“san anagkˆn\). The participle \enest“san\ is second perfect active of \enistˆmi\ and means "standing on" or "present" (cf. strkjv@Galatians:1:4; strkjv@Hebrews:9:9|). It occurs in strkjv@2Thessalonians:2:2| of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew:24:8ff.|) though Paul had denied saying that the advent was right at hand (2Thessalonians:2:2|). \Anagkˆ\ is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke:21:23|) and also for Paul's persecutions (1Thessalonians:3:7; strkjv@2Corinthians:6:4; strkjv@12:10|). Perhaps there is a mingling of both ideas here. {Namely}. This word is not in the Greek. The infinitive of indirect discourse (\huparchein\) after \nomiz“\ is repeated with recitative \hoti\, "That the being so is good for a man" (\hoti kalon anthr“p“i to hout“s einai\). The use of the article \to\ with \einai\ compels this translation. Probably Paul means for one (\anthr“p“i\, generic term for man or woman) to remain as he is whether married or unmarried. The copula \estin\ is not expressed. He uses \kalon\ (good) as in strkjv@7:1|.

rwp@1Corinthians:7:34 @{And there is a difference also between the wife and the virgin} (\kai memeristai kai hˆ gunˆ kai hˆ parthenos\). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put \kai memeristai\ in verse 33| and begin a new sentence with \kai hˆ gunˆ\ and add \hˆ agamos\ after \hˆ gunˆ\, meaning "the widow and the virgin each is anxious for the things of the Lord" like the unmarried man (\ho agamos\, bachelor or widow) in verse 32|. Possibly so, but the MSS. vary greatly at every point. At any rate Paul's point is that the married woman is more disposed to care for the things of the world. But, alas, how many unmarried women (virgins and widows) are after the things of the world today and lead a fast and giddy life.

rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschˆmonein\). Old verb, here only in N.T., from \aschˆm“n\ (1Corinthians:12:23|), from \a\ privative and \schˆma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean ˆi huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akmˆ\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai hout“s opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameit“san\). Present active plural imperative (long form).

rwp@1Corinthians:7:40 @{Happier} (\makari“terƒ\). Comparative of \makarios\ used in the Beatitudes (Matthew:5:3ff.|). {After my judgment} (\kata tˆn emˆn gn“mˆn\). The same word used in verse 25|, not a command. {I think} (\dok“\). From \doke“\, not \nomiz“\ of verse 26|. But he insists that he has "the spirit of God" (\pneuma theou\) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.

rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de t“n eid“lothut“n\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eid“lon\, idol, \thutos\, verbal adjective from \thu“\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eid“lothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gn“sin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gn“sis\), but this problem cannot be solved by knowledge.

rwp@1Corinthians:9:12 @{Over you} (\hum“n\). Objective genitive after \exousian\. {Do not we yet more?} (\ou mallon hˆmeis;\). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (\alla panta stegomen\). Old verb to cover (\stegˆ\, roof) and so to cover up, to conceal, to endure (1Corinthians:13:7| of love). Paul deliberately declined to use (usual instrumental case with \chraomai\) his right to pay in Corinth. {That we may cause no hindrance} (\hina mˆ tina enkopˆn d“men\). Late word \enkopˆ\, a cutting in (cf. _radio_ or telephone) or hindrance from \enkopt“\, to cut in, rare word (like \ekkopˆ\) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (\t“i euaggeli“i tou Christou\, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

rwp@1Corinthians:9:15 @{For it were good for me to die, than that any man should make my glorying void} (\kalon gar moi mallon apothanein ˆ to kauchˆma mou oudeis ken“sei\). The tangled syntax of this sentence reflects the intensity of Paul's feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (\kechrˆmai\). By the epistolary aorist (\egrapsa\) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" (\en emoi\). Then he gives his reason in vigorous language without a copula (\ˆn\, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive (\ken“sai\) after \ˆ\ (than) he changes to the future indicative without \hoti\ or \hina\, "No one shall make my glorying void," viz., his independence of help from them. \Keno“\ is an old verb, from \kenos\, empty, only in Paul in N.T. See on ¯1Corinthians:1:17|.

rwp@1Corinthians:9:27 @{But I buffet my body} (\alla hup“piaz“ mou to s“ma\). In Aristophanes, Aristotle, Plutarch, from \hup“pion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \s“ma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulag“g“\). Late compound verb from \doulag“gos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\mˆ p“s\). Common conjunction for negative purpose with subjunctive as here (\gen“mai\, second aorist middle). {After that I have preached to others} (\allois kˆr–xas\). First aorist active participle of \kˆruss“\ (see on ¯1:23|), common verb to preach, from word \kˆrux\ (herald) and that is probably the idea here. A \kˆrux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos gen“mai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz“\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hˆm“n egenˆthˆsan\). More exactly, examples for us (objective genitive \hˆm“n\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt“\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to mˆ einai hˆmas epithumˆtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumˆtas\ (lusters) in the predicate.

rwp@1Corinthians:10:10 @{Neither murmur ye} (\mˆde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu“\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreu“n\).

rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupik“s\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hˆm“n\). Objective genitive (\hˆm“n\) again. \Nouthesia\ is late word from \nouthete“\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetˆsis\ and \nouthetia\. {The ends of the ages have come} (\ta telˆ t“n ai“n“n katˆntˆken\). Cf. strkjv@Hebrews:9:26| \hˆ sunteleia t“n ai“n“n\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katˆntˆken\ is perfect active indicative of \katanta“\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.

rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephalˆs ech“n\). Literally, having a veil (\kalumma\ understood) down from the head (\kephalˆs\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

rwp@1Corinthians:11:25 @{After supper} (\meta to deipnˆsai\). \Meta\ and the articular aorist active infinitive, "after the dining" (or the supping) as in strkjv@Luke:22:20|. {The new covenant} (\hˆ kainˆ diathˆkˆ\). For \diathˆkˆ\ see on ¯Matthew:26:28|. For \kainos\ see on ¯Luke:5:38; strkjv@22:20|. The position of \estin\ before \en t“i haimati\ (in my blood) makes it a secondary or additional predicate and not to be taken just with \diathˆkˆ\ (covenant or will). {As oft as ye drink it} (\hosakis an pinˆte\). Usual construction for general temporal clause of repetition (\an\ and the present subjunctive with \hosakis\). Songs:in verse 26|.

rwp@1Corinthians:14:1 @{Follow after love} (\di“kete tˆn agapˆn\). As if a veritable chase. Paul comes back to the idea in strkjv@12:31| (same use of \zˆloute\) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of strkjv@13:13|. {But rather that ye may prophesy} (\mallon de hina prophˆteuˆte\). Distinct aim in view as in verse 5|. Old verb from \prophˆtˆs\, common in N.T. Present subjunctive, "that ye may keep on prophesying."

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).

rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti “phthˆ Kˆphƒi\). First aorist passive indicative of the defective verb \hora“\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephaner“thˆ\ (John:21:14|) from \phanero“\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\pr“tos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pant“n\). {To the twelve} (\tois d“deka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).

rwp@1Corinthians:15:6 @{To above five hundred brethren at once} (\epan“ pentakosiois adelphois ephapax\). \Epan“\ here is just an adverb with no effect on the case. As a preposition with the ablative see strkjv@Matthew:5:14|. This incident is the one described in strkjv@Matthew:28:16| the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (\hoi pleious\) of them were still living when Paul wrote this Epistle, say spring of A.D. 54 or 55, not over 25 years after Christ's resurrection.

rwp@1Corinthians:15:20 @{But now} (\nuni de\). Emphatic form of \nun\ with \-i\ added (cf. strkjv@12:18|). It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay) of the preceding argument. {The first-fruits} (\aparchˆ\). Old word from \aparchomai\, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse 23; strkjv@16:15; strkjv@Romans:8:23|, etc. Christ is "first-born from the dead" (Colossians:1:18|). Others raised from the dead died again, but not so Jesus. {That sleep} (\t“n kekoimˆmen“n\). Perfect middle participle as in strkjv@Matthew:27:52| which see. Beautiful picture of death from which word (\koimaomai\) comes our \cemetery\.

rwp@1Corinthians:15:23 @{Order} (\tagmati\). Old military term from \tass“\, to arrange, here only in N.T. Each in his own division, troop, rank. {At his coming} (\en tˆi parousiƒi\). The word \parousia\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" (3:23; strkjv@Galatians:5:24|) and so says nothing about judgment (cf. strkjv@1Thessalonians:2:19; strkjv@3:13; strkjv@4:15; strkjv@5:23|).

rwp@1Corinthians:15:39 @{The same flesh} (\hˆ autˆ sarx\). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul's argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost. {Of beasts} (\ktˆn“n\). Old word, from \ktaomai\, to possess, and so property. See strkjv@Luke:10:34|. {Of birds} (\ptˆn“n\). Old word from \petomai\, to fly, winged, flying. Only here in N.T.

rwp@1Corinthians:15:41 @{For one star differeth from another star in glory} (\astˆr gar asteros diapherei en doxˆi\). A beautiful illustration of Paul's point. \Asteros\ is the ablative case after \diapherei\ (old verb \diapher“\, Latin _differo_, our _differ_, bear apart). On \astˆr\ see strkjv@Matthew:2:7| and \astron\ strkjv@Luke:21:25|. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument. {In glory} (\en doxˆi\). Old word from \doke“\, to think, to seem. Songs:opinion, estimate, then the shekinah glory of God in the LXX, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in strkjv@James:2:1|.

rwp@1Corinthians:15:42 @{Songs:is the resurrection of the dead} (\hout“s kai hˆ anastasis t“n nekr“n\). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt). {It is sown} (\speiretai\). In death, like the seed (37|). {In incorruption} (\en aphtharsiƒi\). Late word from \a\ privative and \phtheir“\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate _incorruptio_. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.

rwp@1Corinthians:15:47 @{Earthly} (\cho‹kos\). Late rare word, from \chous\, dust. {The second man from heaven} (\ho deuteros anthr“pos ex ouranou\). Christ had a human (\psuchikon\) body, of course, but Paul makes the contrast between the first man in his natural body and the Second Man in his risen body. Paul saw Jesus after his resurrection and he appeared to him "from heaven." He will come again from heaven.

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1John:2:13 @{Fathers} (\pateres\). Those mature believers with long and rich experience (\egn“kate\, ye have come to know and still know). {Him which is from the beginning} (\ton ap' archˆs\). See strkjv@1:1| as explaining this crisp description of the Word of life (cf. strkjv@John:1:1-18|). {Young men} (\neaniskoi\). The younger element in contrast to the fathers, full of vigor and conflict and victory. {Ye have overcome the evil one} (\nenikˆkate ton ponˆron\). Perfect active indicative of \nika“\, a permanent victory after conflict. The masculine article \ton\ shows that the prince of darkness is the one defeated in this struggle, the devil plain in strkjv@3:8,10| (John:8:44; strkjv@13:2|).

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

rwp@1John:3:13 @{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:3:20 @{Whereinsoever our heart condemn us} (\hoti ean katagin“skˆi hˆm“n hˆ kardia\). A construction like \hoti an\, whatever, in strkjv@John:2:5; strkjv@14:13|. \Katagin“sk“\ occurs only three times in the N.T., here, verse 21; strkjv@Galatians:2:11|. It means to know something against one, to condemn. {Because God is greater than our heart} (\hoti meiz“n estin tˆs kardias hˆm“n\). Ablative \kardias\ after the comparative \meiz“n\. {And knoweth all things} (\kai gin“skei panta\). Just so Peter replied to Jesus in spite of his denials (John:21:17|). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

rwp@1John:5:10 @{Believeth on} (\pisteu“n eis\). John draws a distinction between "not believing God" (\mˆ pisteu“n t“i the“i\) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here (\eis\ and the accusative). See the same distinction less clearly drawn in strkjv@John:6:30f|. See also \eis tˆn marturian\ after \pepisteuken\ in this same verse and strkjv@John:2:23|. {In him} (\en haut“i\). "In himself," though the evidence is not decisive between \haut“i\ and \aut“i\. {Hath made} (\pepoiˆken\). Perfect active indicative of \poie“\ like \memarturˆken\ and \pepisteuken\, permanent state. {A liar} (\pseustˆn\). As in strkjv@1:10|, which see. {Because he hath not believed} (\hoti ou pepisteuken\). Actual negative reason with negative \ou\, not the subjective reason as in strkjv@John:3:18|, where we have \hoti mˆ pepisteuken\). The subjective negative is regular with \ho mˆ pisteu“n\. Relative clause here repeats close of verse 9|.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1Peter:1:6 @{Wherein} (\en h“i\). This translation refers the relative \h“i\ to \kair“i\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kair“i\ is correct. {Ye greatly rejoice} (\agalliƒsthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupˆthentes\). First aorist passive participle (concessive circumstantial use) of \lupe“\, to make sorrowful (from \lupˆ\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).

rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion hum“n tˆs piste“s\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timi“teron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \timˆ\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz“\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk“\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timˆn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Iˆsou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).

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

rwp@1Peter:1:19 @{But with precious blood} (\alla timi“i haimati\). Instrumental case of \haima\ after \elutr“thˆte\ (repeated from verse 18|). Peter here applies the old adjective \timios\ (from \timˆ\, of Christ in strkjv@1Peter:2:7|) to Christ as in strkjv@1:7| \polutimoteron\ to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. {As of a lamb} (\h“s amnou\). This word occurs in strkjv@Leviticus:12:8; strkjv@Numbers:15:11; strkjv@Deuteronomy:14:4| of the lamb prescribed for the passover sacrifice (Exodus:12:5|). John the Baptist applies it to Jesus (John:1:29,36|). It occurs also in strkjv@Acts:8:32| quoted from strkjv@Isaiah:53:7f|. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. \arnion\ is used of Christ (Revelation:5:6,12|). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. {Without blemish} (\am“mou\). Without (alpha privative) spot (\m“mos\) as the paschal lamb had to be (Leviticus:22:21|). Songs:Hebrews:9:14|. {Without spot} (\aspilou\). Without (alpha privative) stain (\spilos\ spot) as in strkjv@James:1:27; strkjv@2Peter:3:14; strkjv@1Peter:6:14|. {Even the blood of Christ} (\Christou\). Genitive case with \haimati\, but in unusual position for emphasis and clearness with the participles following.

rwp@1Peter:2:4 @{Unto whom} (\pros hon\). The Lord, carrying on the imagery and language of the Psalm. {Coming} (\proserchomenoi\). Present middle participle masculine plural of \proserchomai\ (\proselthate\ in the Psalm) agreeing with the subject of \oikodomeisthe\. {A living stone} (\lithon z“nta\). Accusative case in apposition with \hon\ (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone." Cf. "living hope" in strkjv@1:3| and "living word" in strkjv@1:23|. {Rejected indeed of men} (\hupo anthr“p“n men apodedokimasmenon\). Perfect passive participle of \apodokimaz“\, old verb to repudiate after test (Luke:9:22|), in the accusative case agreeing with \lithon\. {But with God} (\para de the“i\). "By the side of God," as he looks at it, in contrast with the rejection "by men" (\hupo anthr“p“n\). {Elect} (\eklekton\). From strkjv@Isaiah:28:6| as in \entimon\ (precious, for which see strkjv@Luke:7:2|) rather than \dokimon\ (proved) expected after \apodedokimasmenon\ as meaning far more in God's sight, "a pre-eminence of position with" (Hort).

rwp@1Peter:2:11 @{As sojourners and pilgrims} (\h“s paroikous kai parepidˆmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidˆmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech“\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal“\ (I beseech). With the ablative case \t“n sarkik“n epithumi“n\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata tˆs psuchˆs\). Present middle indicative of \strateu“\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.

rwp@1Peter:2:13 @{Be subject to} (\hupotagˆte\). Second aorist passive imperative second person plural of \hupotass“\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasˆi anthr“pinˆi ktisei\). Dative case of old and common word \ktisis\ (from \ktiz“\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthr“pinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\h“s huperechonti\). Dative singular of present active participle of \huperech“\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie“\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelˆma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tˆn t“n aphron“n anthr“p“n agn“sian\). \Agn“sia\ is late and rare word (in the papyri) from alpha privative and \gn“sis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.

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:3:9 @{Not rendering evil for evil} (\mˆ apodidontes kakon anti kakou\). \Mˆ\ and the present active participle of \apodid“mi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge“\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklˆthˆte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klˆronomˆsˆte\). Purpose clause with \hina\ and the first aorist active subjunctive of \klˆronome“\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).

rwp@1Peter:3:10 @{For} (\gar\). Reason for the entire exhortation in verses 8,9| and introducing in verses 10-12| a quotation from strkjv@Psalms:34:13-17| with some slight changes. {Would love life} (\thel“n z“ˆn agapƒin\). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has \agap“n\ (participle present active of \agapa“\, not the infinitive \agapƒin\. {Let him refrain} (\pausat“\). Third person singular first aorist active imperative of \pau“\ to make stop, whereas the LXX has \pauson\ (second person singular). {His tongue} (\tˆn gl“ssan\). See strkjv@James:3:1-12|. {That they speak no guile} (\tou mˆ lalˆsai dolon\). Purpose clause with genitive article \tou\ (negative \mˆ\) and the first aorist active infinitive of \lale“\. But it can also be explained as the ablative case with the redundant negative \mˆ\ after a verb of hindering (\pausat“\) like strkjv@Luke:4:42|. See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from speaking guile."

rwp@1Peter:3:13 @{That will harm you} (\ho kak“s“n humas\). Future active articular participle of \kako“\, old verb (from \kakos\, bad) as in strkjv@Acts:7:6,19|. Any real hurt, either that wishes to harm you or that can harm. See the words in strkjv@Isaiah:50:9|. {If ye be} (\ean genˆsthe\). Rather, "if ye become" (condition of third class with \ean\ and second aorist middle subjunctive of \ginomai\). {Zealous of that which is good} (\tou agathou zˆl“tai\). "Zealots for the good" (objective genitive after \zˆl“tai\ (zealots, not zealous), old word from \zˆlo“\ (1Corinthians:12:12|).

rwp@1Peter:3:19 @{In which also} (\en h“i kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \N“e kai\ (Noah also), or \En“ch kai\ (Enoch also), or \en h“i kai En“ch\ (in which Enoch also) which an early scribe misunderstood or omitted \En“ch kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekˆruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kˆruss“\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en h“i\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulakˆi pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulakˆi\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithˆsasin pote\). First aorist active participle of \apeithe“\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomenˆs kib“tou\). Genitive absolute with present passive participle of \kataskeuaz“\, old compound (Matthew:11:10|), for \kib“tos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hˆn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\dies“thˆsan\). First aorist passive indicative of \dias“z“\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.

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

rwp@1Peter:4:6 @{Was the gospel preached} (\euˆggelisthˆ\). First aorist passive indicative of \euaggeliz“\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuchˆ\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krith“sin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin“\, to judge, whereas \z“sin de\ (by contrast) is the present active subjunctive of \za“\, to live. There is contrast also between \kata anthr“pous\ (according to men) and \kata theon\ (according to God).

rwp@1Peter:5:9 @{Whom withstand} (\h“i antistˆte\). Imperative second aorist active (intransitive) of \anthistˆmi\; same form in strkjv@James:4:7|, which see. Dative case of relative (\h“i\). For the imperative in a subordinate clause see verse 12; strkjv@2Thessalonians:3:10; strkjv@2Timothy:4:15; strkjv@Hebrews:13:7|. Cowardice never wins against the devil (2Timothy:1:7|), but only courage. {Steadfast in your faith} (\stereoi tˆi pistei\). Locative case \pistei\. \Stereos\ is old adjective for solid like a foundation (2Timothy:2:19|). {The same sufferings} (\ta auta t“n pathˆmat“n\). An unusual construction with the genitive rather than the usual \ta auta pathˆmata\, perhaps as Hofmann suggests, "the same tax of sufferings" ("the same things in sufferings"). Probably this is correct and is like Xenophon's phrase in the _Memorabilia_ (IV. 8. 8), \ta tou gˆr“s epiteleisthai\ (to pay the tax of old age). {Are accomplished} (\epiteleisthai\). Present (and so process) middle (you are paying) or passive (is paid) infinitive of \epitele“\, old verb, to accomplish (2Corinthians:7:1|). {In your brethren who are in the world} (\tˆi en t“i kosm“i hum“n adelphotˆti\). Associate-instrumental case \adelphotˆti\ (in N.T. only here and strkjv@2:17|, which see) after \ta auta\ (like strkjv@1Corinthians:11:5|) or dative after \epiteleisthai\. Even so \eidotes\ (second perfect active participle of \oida\) with an infinitive usually means "knowing how to" (object infinitive) as in strkjv@Luke:12:56; strkjv@Phillipians:3:18| rather than "knowing that" (indirect assertion) as taken above.

rwp@1Peter:5:10 @{The God of all grace} (\ho theos tˆs charitos\). See strkjv@4:10| for \poikilˆs charitos theou\ (of the variegated grace of God). {In Christ} (\en Christ“i\). A Pauline phrase (2Corinthians:5:17-19|), but Petrine also. For God's "calling" us (\kalesas\) see strkjv@1Thessalonians:5:23f.; strkjv@1Corinthians:1:8f.; strkjv@Romans:8:29f|. {After that ye have suffered a little while} (\oligon pathontas\). Second aorist active participle of \pasch“\, antecedent to the principal verbs which are future active (\katartisei\, to mend, strkjv@Mark:1:19; strkjv@Galatians:6:1|, \stˆrixei\, for which see strkjv@Luke:9:51; strkjv@22:32|, \sthen“sei\ from \sthenos\ and so far a \hapax legomenon\ like \enischu“\ according to Hesychius). For \oligon\ see strkjv@1:6|.

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\tˆi ekklˆsiƒi Thessalonike“n\). The dative case in address. Note absence of the article with \Thessalonike“n\ because a proper name and so definite without it. This is the common use of \ekklˆsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en the“i patri kai kuri“i Jˆsou Christ“i\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \the“i patri\ and \kuri“i Jˆsou Christ“i\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\s“tˆra Iˆsoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri“\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirˆnˆ\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair“\, rejoice) from which \charizomai\ comes. {Peace} (\eirˆnˆ\) is more than the Hebrew _shal“m_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimˆtai hˆm“n kai tou kuriou\). \Mimˆtˆs\ (\-tˆs\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei pollˆi\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib“\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.

rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnˆmoneu“\ in strkjv@1:3|. {Night and day} (\nuktos kai hˆmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to mˆ epibarˆsai tina hum“n\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare“\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekˆruxamen\). {We heralded} (from \kˆrux\, herald) to you, common verb for preach.

rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimˆtai t“n ekklˆsi“n tou theou t“n ous“n en tˆi Ioudaiƒi\). On \mimˆtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christ“i Iˆsou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphulet“n\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idi“n\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphulet“n\ and \Ioudai“n\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

rwp@1Thessalonians:3:5 @{That I might know} (\eis to gn“nai\). Paul's common idiom (verse 2|), \eis to\ and the infinitive of purpose (second aorist ingressive active of \gin“sk“\, come to know). {Lest by any means the tempter had tempted you} (\mˆ p“s epeirasen humƒs ho peiraz“n\). Findlay takes this as a question with negative answer, but most likely negative final clause with \mˆ p“s\ about a past action with aorist indicative according to the classic idiom as in strkjv@Galatians:2:2| (\mˆ p“s--edramon\) and strkjv@Galatians:4:11| after verb of fearing (Robertson, _Grammar_, p. 988). It is a fear that the thing may turn out to be so about the past. {Should be} (\genˆtai\). Here the usual construction appears (aorist subjunctive with \mˆ p“s\) about the future.

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:4:1 @{Finally} (\loipon\). Accusative of general reference of \loipos\, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Songs:\to loipon\ in strkjv@2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8|. {We beseech} (\er“t“men\). Not "question" as in ancient Greek, but as often in N.T. (1Thessalonians:5:12; strkjv@2Thessalonians:2:1; strkjv@Phillipians:4:3|) and also in papyri to make urgent request of one. {How ye ought} (\to p“s dei humƒs\). Literally, explanatory articular indirect question (\to p“s\) after \parelabˆte\ according to common classic idiom in Luke (Luke:1:62; strkjv@22:2,4,23,24|) and Paul (Romans:8:26|). {That ye abound} (\hina perisseuˆte\). Loose construction of the \hina\ clause with present subjunctive after two subordinate clauses with \kath“s\ (as, even as) to be connected with "beseech and exhort." {More and more} (\mallon\). Simply {more}, but added to same idea in \perisseuˆte\. See also verse 11|.

rwp@1Thessalonians:5:15 @{See to it that no one render unto any one evil for evil} (\horate mˆ tis kakon anti kakou apod“i\). Note \mˆ\ with the aorist subjunctive (negative purpose) \apod“i\ from \apodid“mi\, to give back. Retaliation, condemned by Jesus (Matthew:5:38-42|) and by Paul in strkjv@Romans:12:17|, usually takes the form of "evil for evil," rather than "good for good" (\kalon anti kalou\). Note idea of exchange in \anti\. {Follow after} (\di“kete\). Keep up the chase (\di“k“\) after the good.

rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagˆn\). A late _Koin‚_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou s“tˆros hˆm“n\). Genitive case with \epitagˆn\. In the LXX \s“tˆr\ (old word from \s“z“\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\tˆs elpidos hˆm“n\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).

rwp@1Timothy:2:9 @{In like manner that women} (\hosaut“s gunaikas\). \Boulomai\ must be repeated from verse 8|, involved in \hosaut“s\ (old adverb, as in strkjv@Romans:8:26|). Parry insists that \proseuchomenas\ (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15| (White). {Adorn themselves} (\kosmein heautas\). Present active infinitive after \boulomai\ understood. Old word from \kosmos\ (arrangement, ornament, order, world). See strkjv@Luke:21:5; strkjv@Titus:2:10|. See strkjv@1Corinthians:11:5ff.| for Paul's discussion of women's dress in public worship. {In modest apparel} (\en katastolˆi kosmi“i\). \Katastolˆ\ is a late word (a letting down, \katastell“\, of demeanour or dress, arrangement of dress). Only here in N.T. \Kosmios\ is old adjective from \kosmos\ and means well-arranged, becoming. W. H. have adverb in margin (\kosmi“s\). {With shamefastness} (\meta aidous\). Old word for shame, reverence, in N.T. only here and strkjv@Hebrews:12:28|. {Sobriety} (\s“phrosunˆs\). Old word, in N.T. only here, verse 15|, and strkjv@Acts:26:15| (Paul also). {Not with braided hair} (\mˆ en plegmasin\). Old word from \plek“\, to plait, to braid, for nets, baskets, here only in N.T. Cf. strkjv@1Peter:3:1| (\emplokˆs\). {And gold} (\en chrusi“i\). Locative case with \en\ repeated. Some MSS. read \chrus“i\. Both used for gold ornaments. {Or pearls} (\ˆ margaritais\). See strkjv@Matthew:7:6| for this word. {Or costly raiment} (\ˆ himatism“i polutelei\). \Himatismos\ a common _Koin‚_ word from \himatiz“\, to clothe. \Polutelˆs\, old word from \polus\ and \telos\ (great price). See strkjv@Mark:14:3|.

rwp@1Timothy:4:3 @{Forbidding to marry} (\k“luont“n gamein\). Present active participle of common verb \k“lu“\, to hinder, genitive case agreeing with \pseudolog“n\. See strkjv@Colossians:2:16,21f.|, where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In strkjv@1Corinthians:7| Paul does not condemn marriage. {To abstain from meats} (\apechesthai br“mat“n\). Infinitive dependent, not on \k“luont“n\, but on the positive idea \keleuont“n\ (implied, not expressed). Ablative case of \br“mat“n\ after \apechesthai\ (present direct middle, to hold oneself away from). See strkjv@1Corinthians:8-10; strkjv@Romans:14; 15| for disputes about "meats offered to idols" and Co strkjv@1:22f.| for the Gnostic asceticism. {Which God created} (\ha ho theos ektisen\). First active indicative of \ktiz“\ (Co strkjv@1:16|). Cf. strkjv@1Corinthians:10:25|. {To be received} (\eis metalˆmpsin\). "For reception." Old word, only here in N.T. {By them that believe and know} (\tois pistois kai epegn“kosi\). Dative case, "for the believers and those who (one article unites closely) have known fully" (perfect active participle of \epigin“sk“\), a Pauline use of the word (Colossians:1:6|).

rwp@1Timothy:5:13 @{And withal} (\hama de kai\). See strkjv@Philemon:1:22| for this very phrase, "and at the same time also." Such young enrolled widows have other perils also. {They learn to be idle} (\argai manthanousin\). There is no \einai\ (to be) in the Greek. This very idiom without \einai\ after \manthan“\ occurs in Plato and Dio Chrysostom, though unusual. \Argai\ (idle) is old adjective (\a\ privative and \ergon\, without work). See strkjv@Matthew:20:3; strkjv@Titus:1:12|. {Going about} (\perierchomenai\). Present middle participle of \perierchomai\, old compound verb. See strkjv@Acts:19:13| of strollers. {From house to house} (\tas oikias\). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers. {But tattlers also} (\alla kai phluaroi\). Old word from \phlu“\ (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. \Phluare“\ in strkjv@3John:1:10| only in N.T. {And busybodies} (\kai periergoi\). Old word (from \peri, ergon\), busy about trifles to the neglect of important matters. In N.T. only here and strkjv@Acts:19:19|. See strkjv@2Thessalonians:3:11| for \periergazomai\. {Things which they ought not} (\ta mˆ deonta\). "The not necessary things," and, as a result, often harmful. See strkjv@Titus:1:11| \ha mˆ dei\ (which things are not necessary).

rwp@1Timothy:5:15 @{Are turned aside} (\exetrapˆsan\). Second aorist (effective) passive indicative of \ektrep“\. See strkjv@1:6|. {After Satan} (\opis“ tou Satanƒ\). "Behind Satan." Late use of \opis“\ (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Matthew:16:24|).

rwp@1Timothy:6:10 @{The love of money} (\hˆ philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pant“n t“n kak“n\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tˆn philargurian einai mˆtropolin pant“n t“n kak“n\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg“\ (see strkjv@3:1|) with genitive \hˆs\ (which). {Have been led astray} (\apeplanˆthˆsan\). First aorist passive indicative of \apoplana“\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir“\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odunˆ\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.

rwp@1Timothy:6:11 @{O man of God} (\“ anthr“pe theou\). In N.T. only here and strkjv@2Timothy:3:17|, there general and here personal appeal to Timothy. Cf. strkjv@Deuteronomy:33:1; strkjv@1Samuel:2:27|. {Flee} (\pheuge\), {follow after} (\di“ke\). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. {Meekness} (\praupathian\). Late compound from \praupathˆs\, in Philo about Abraham, here only in N.T.

rwp@1Timothy:6:17 @{In this present world} (\en t“i nun ai“ni\). "In the now age," in contrast with the future. {That they be not high-minded} (\mˆ hupsˆlophronein\). Present active infinitive with negative in indirect command after \paraggelle\, "not to be high-minded." Only instance of the word save some MSS. of strkjv@Romans:11:20| (for \mˆ hupsˆlaphronei\) and a scholion on Pindar. {Have their hope set} (\ˆlpikenai\). Perfect active infinitive of \elpiz“\. {On the uncertainty of riches} (\epi ploutou adˆlotˆti\). Literary _Koin‚_ word (\adˆlotˆs\), only here in N.T. A "vigorous oxymoron" (White). Cf. strkjv@Romans:6:4|. Riches have wings. {But on God} (\all' epi the“i\). He alone is stable, not wealth. {Richly all things to enjoy} (\panta plousi“s eis apolausin\). "A lavish emphasis to the generosity of God" (Parry). \Apolausis\ is old word from \apolau“\, to enjoy, in N.T. only here and strkjv@Hebrews:11:25|.

rwp@2Corinthians:1:17 @{Did I shew fickleness?} (\mˆti ara tˆi elaphriƒi?\). An indignant negative answer is called for by \mˆti\. The instrumental case of \elaphriƒi\ is regular after \echrˆsamˆn\ from \chraomai\, to use. \Elaphria\ is a late word for levity from the old adjective, \elaphros\, light, agile (2Corinthians:10:17; strkjv@Matthew:11:30|). Here only in N.T. {Purpose} (\bouleuomai\). Paul raises the question of fickleness about any of his plans. {Yea yea} (\Nai nai\) {--nay nay} (\ou ou\). See a similar repetition in strkjv@Matthew:5:37|. It is plain in strkjv@James:5:12| where "the yea" is "yea" and "the nay" is "nay." That seems to be Paul's meaning here, "that the Yea may be yea and the Nay may be nay."

rwp@2Corinthians:3:10 @{In this respect} (\en tout“i t“i merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz“\). {By reason of the glory that surpasseth} (\heineken tˆs huperballousˆs doxˆs\). The surpassing (\huper-ball“\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.

rwp@2Corinthians:3:11 @{Passeth away} (\katargoumenon\). In process of disappearing before the gospel of Christ. {Remaineth} (\menon\). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also \en doxˆi\, in glory, in contrast with \dia doxˆs\, with glory. {Boldness} (\parrˆsiƒi\). Instrumental case after \chr“metha\. Old word, \panrˆsis=parrˆsis\, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.

rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire“\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periˆireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.

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

rwp@2Corinthians:7:9 @{Now I rejoice} (\nun chair“\). Now that Titus has come and told him the good news from Corinth (2:12f.|). This was the occasion of the noble outburst in strkjv@2:12-6:10|. {Unto repentance} (\eis metanoian\). Note the sharp difference here between "sorrow" (\lupˆ\) which is merely another form of \metamelomai\ (regret, remorse) and "repentance" (\metanoia\) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for \metanoia\. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance. {After a godly sort} (\kata theon\). In God's way. "God's way as opposed to man's way and the devil's way" (Plummer). It was not mere sorrow, but a change in their attitude that counted. {That ye might suffer loss by us in nothing} (\hina en mˆdeni zˆmi“thˆte ex hum“n\). Purpose clause with \hina\ and first aorist passive subjunctive of \zˆmio“\, old verb to suffer damage. See on ¯Matthew:16:26|. This was God's intention and so he overruled their sorrow to good.

rwp@2Corinthians:7:14 @{If--I have gloried} (\ei--kekauchˆmai\). Condition of first class. On this verb see strkjv@1Corinthians:3:21; strkjv@2Corinthians:5:12|. {I was not put to shame} (\ou katˆischunthˆn\). First aorist passive indicative of \kataischun“\. Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul's joy is equal to that of Titus. {In truth} (\en alˆtheiƒi\). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins. {Our glorying before Titus} (\hˆ kauchˆsis epi Titou\). The two things were not inconsistent and were not contradictory as the outcome proved.

rwp@2Corinthians:8:4 @{Beseeching us with much intreaty in regard of this grace} (\meta pollˆs paraklˆse“s deomenoi hˆm“n tˆn charin\). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative (\charin\) after \deomai\ is unusual. By \charis\ Paul means the privilege of giving (cf. strkjv@Acts:24:27|). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

rwp@2Corinthians:10:3 @{In the flesh} (\en sarki\). But that is a very different thing from walking \kata sarka\ according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations. {We war} (\strateuometha\). Literary plural again after \logizomai\ in verse 2|. Old word to lead an army (\stratos\). In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai hum“n ephthasamen\). First aorist active indicative of \phthan“\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomenˆs tˆs piste“s\). Genitive absolute of the present passive participle of \auxan“\, to grow. {We shall be magnified} (\megalunthˆnai\). First aorist passive infinitive of \megalun“\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz“\, to hope.

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

rwp@2Corinthians:11:3 @{The serpent beguiled Eve} (\ho ophis exˆpatˆsen Heuan\). Paul's only mention of the serpent in Eden. The compound \exapata“\ means to deceive completely. {Lest by any means} (\mˆ p“s\). Common conjunction after verbs of fearing. {Corrupted} (\phtharˆi\). Second aorist passive subjunctive with \mˆ p“s\ of \phtheir“\, to corrupt.

rwp@2Corinthians:11:12 @{That I may cut off occasion} (\hina ekkops“ tˆn aphormˆn\). Purpose clause with \hina\ and first aorist active subjunctive of \ekkopt“\, old verb to cut out or off (Matthew:3:10; strkjv@5:30|). See strkjv@2Corinthians:5:12| for \aphormˆn\. {From them which desire an occasion} (\t“n thelont“n aphormˆn\). Ablative case after \ekkops“\. There are always some hunting for occasions to start something against preachers. {They may be found} (\heureth“sin\). First aorist passive subjunctive of \heurisk“\, to find with final conjunction \hina\.

rwp@2Corinthians:11:16 @{Let no man think me foolish} (\mˆ tis me doxˆi aphrona einai\). Usual construction in a negative prohibition with \mˆ\ and the aorist subjunctive \doxˆi\ (Robertson, _Grammar_, p. 933). {But if ye do} (\ei de mˆ ge\). Literally, "But if not at least (or otherwise)," that is, If you do think me foolish. {Yet as foolish} (\kan h“s aphrona\). "Even if as foolish." Paul feels compelled to boast of his career and work as an apostle of Christ after the terrible picture just drawn of the Judaizers. He feels greatly embarrassed in doing it. Some men can do it with complete composure (_sang froid_).

rwp@2Corinthians:11:17 @{Not after the Lord} (\ou kata Kurion\). Not after the example of the Lord. He had appealed to the example of Christ in strkjv@10:1| (the meekness and gentleness of Christ). Paul's conduct here, he admits, is not in keeping with that. But circumstances force him on.

rwp@2Corinthians:11:18 @{After the flesh} (\kata sarka\). It is \kata sarka\ not \kata Kurion\. {I also} (\kag“\). But he knows that it is a bit of foolishness and not like Christ.

rwp@2Corinthians:11:21 @{By way of disparagement} (\kata atimian\). Intense irony. Cf. strkjv@6:8|. {As though} (\h“s hoti\). Presented as the charge of another. "They more than tolerate those who trample on them while they criticize as 'weak' one who shows them great consideration" (Plummer). After these prolonged explanations Paul "changes his tone from irony to direct and masterful assertion" (Bernard). {I am bold also} (\tolm“ kag“\). Real courage. Cf. strkjv@10:2,12|.

rwp@2Corinthians:11:28 @{Besides those things that are without} (\ch“ris t“n parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\hˆ epistasis moi hˆ kath' hˆmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\hˆ merimna pas“n t“n ekklˆsi“n\). Objective genitive after \merimna\ (distractions in different directions, from \meriz“\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchˆs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure“\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez“\ (Luke:6:38|) for which see on ¯Acts:3:7|.

rwp@2Corinthians:13:7 @{Though we be as reprobate} (\hˆmeis de h“s adokimoi “men\). Literally, "And that" (\hina de\). Paul wishes them to do no wrong (\kakon mˆden\). He has no desire to exercise his apostolic authority and "appear approved" (\dokimoi phan“men\, second aorist passive subjunctive of \phain“\). He had far rather see them do "the noble thing" (\to kalon\) even if it should make him appear disapproved after all that he has said.

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\hˆ charis tou Kuriou Iˆsou Christou kai hˆ agapˆ tou theou kai hˆ koin“nia tou hagiou pneumatos meta pant“n hum“n\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklektˆi kuriƒi\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois autˆs\). As with \eklektˆ kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg“\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap“\ with the addition of \en alˆtheiƒi\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg“ monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egn“kotes\). Perfect active articular participle of \gin“sk“\, "those that have come to know and still know."

rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautˆn tˆn didachˆn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\mˆ lambanete auton\). Present active imperative with \mˆ\. For \lamban“\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein aut“i mˆ legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \mˆ\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.

rwp@2John:1:12 @{I would not} (\ouk eboulˆthˆn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \chartˆs\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz“\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\pros“pon pros pros“pon\) we have in strkjv@1Corinthians:13:12|. {Your} (\hum“n\). Or "our" (\hˆm“n\). Both true. {That may be fulfilled} (\hina peplˆr“menˆ ˆi\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plˆro“\, as in strkjv@1John:1:4|, which see.

rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Sim“n Petros\). Aleph A K L P have \Syme“n\ as in strkjv@Acts:15:14|, while B has \Sim“n\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan“\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \timˆ\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \timˆ\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \timˆ\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hˆmin\). Associative-instrumental case after \isotimon\. Equal to \tˆi hˆm“n\ (the faith of us). {In the righteousness} (\en dikaiosunˆi\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosunˆ\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hˆm“n kai s“tˆros Iˆsou Christou\). Songs:the one article (\tou\) with \theou\ and \s“tˆros\ requires precisely as with \tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patˆr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).

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

rwp@2Peter:1:17 @{For he received} (\lab“n gar\). Second aorist active participle nominative singular of \lamban“\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebai“sen\. {When there came such a voice to him} (\ph“nˆs enechtheisˆs aut“i toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher“\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Ph“nˆ\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo tˆs megaloprepous doxˆs\). "By the majestic glory." \Megaloprepˆs\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephelˆ ph“teinˆ\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en h“i\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.

rwp@2Peter:1:19 @{The word of prophecy} (\ton prophˆtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\h“i\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\h“i\). {As unto a lamp} (\h“s luchn“i\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain“\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmˆr“i top“i\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\he“s hou hˆmera diaugasˆi\). First aorist active subjunctive of \diaugaz“\ with temporal conjunction \he“s hou\, usual construction for future time. Late compound verb \diaugaz“\ (Polybius, Plutarch, papyri) from \dia\ and \augˆ\, to shine through, here only in N.T. {The day-star} (\ph“sphoros\). Old compound adjective (\ph“s\, light, \pher“\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \he“sphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateilˆi\). First aorist active subjunctive of \anatell“\ (James:1:11; strkjv@Matthew:5:45|).

rwp@2Peter:2:1 @{But there arose} (\egenonto de\). Second aorist middle indicative of \ginomai\ (cf. \ginetai\ in strkjv@1:20|). {False prophets also} (\kai pseudoprophˆtai\). In contrast with the true prophets just pictured in strkjv@1:20f|. Late compound in LXX and Philo, common in N.T. (Matthew:7:15|). Allusion to the O.T. times like Balaam and others (Jeremiah:6:13; strkjv@28:9; strkjv@Ezekiel:13:9|). {False teachers} (\pseudodidaskaloi\). Late and rare compound (\pseudˆs, didaskalos\) here alone in N.T. Peter pictures them as in the future here (\esontai\, shall be) and again as already present (\eisin\, are, verse 17|), or in the past (\eplanˆthˆsan\, they went astray, verse 15|). {Shall privily bring in} (\pareisaxousin\). Future active of \pareisag“\, late double compound \pareisag“\, to bring in (\eisag“\), by the side (\para\), as if secretly, here alone in N.T., but see \pareisaktous\ in strkjv@Galatians:2:4| (verbal adjective of this same verb). {Destructive heresies} (\haireseis ap“leias\). Descriptive genitive, "heresies of destruction" (marked by destruction) as in strkjv@Luke:16:8|. \Hairesis\ (from \haire“\) is simply a choosing, a school, a sect like that of the Sadducees (Acts:5:17|), of the Pharisees (Acts:15:5|), and of Christians as Paul admitted (Acts:24:5|). These "tenets" (Galatians:5:20|) led to destruction. {Denying} (\arnoumenoi\). Present middle participle of \arneomai\. This the Gnostics did, the very thing that Peter did, alas (Matthew:26:70|) even after Christ's words (Matthew:10:33|). {Even the Master} (\kai ton despotˆn\). Old word for absolute master, here of Christ as in strkjv@Jude:1:4|, and also of God (Acts:4:24|). Without the evil sense in our "despot." {That bought them} (\ton agorasanta autous\). First aorist active articular participle of \agoraz“\, same idea with \lutro“\ in strkjv@1Peter:1:18f|. These were professing Christians, at any rate, these heretics. {Swift destruction} (\tachinˆn ap“leian\). See strkjv@1:14| for \tachinˆn\ and note repetition of \ap“leian\. This is always the tragedy of such false prophets, the fate that they bring on (\epagontes\) themselves.

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthˆsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Aut“n\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphˆme“\ used as here with \di' humas\, because of you). {The way of truth} (\hˆ hodos tˆs alˆtheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\hum“n ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggel“n hamartˆsant“n\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan“\, "having sinned." {Cast them down to hell} (\tartar“sas\). First aorist active participle of \tartaro“\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\pared“ken\). First aorist active indicative of \paradid“mi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin tˆroumenous\). Present (linear action) passive participle of \tˆre“\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous tˆrein\ as in verse 9|. Note \krisis\ (act of judgment).

rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass“\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kˆruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosunˆs kˆruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kˆruss“\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagag“n\) of \eisag“\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz“\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi aseb“n\). Anarthrous and dative case \kosm“i\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.

rwp@2Peter:2:6 @{Turning into ashes} (\tephr“sas\). First aorist participle of \tephro“\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodom“n kai Gomorrƒs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin“\, still part of the protasis with \ei\. {With an overthrow} (\katastrophˆi\). Instrumental case or even dative like \thanat“i\ with \katakrin“\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheik“s\). Perfect active participle of \tithˆmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellont“n asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellont“n\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellont“n\=\asebˆsont“n\ (future active participle of \asebe“\), from which we have our translation.

rwp@2Peter:2:9 @{The Lord knoweth how} (\oiden kurios\). The actual apodosis of the long protasis begun in verse 4|. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of \oida\ and the infinitive (\ruesthai\ present middle and see verse 7|) for knowing how as in strkjv@Matthew:7:11; strkjv@James:4:17|. {The godly} (\eusebeis\). Old anarthrous adjective (from \eu\ and \sebomai\, to worship), in N.T. only here and strkjv@Acts:10:2,7| (by Peter). For {temptation} (\peirasmou\) see strkjv@James:1:2,12; strkjv@1Peter:1:6|. {To keep} (\tˆrein\). Present active infinitive of \tˆre“\ after \oiden\. {Unrighteous} (\adikous\). As in strkjv@1Peter:3:18|. {Under punishment} (\kolazomenous\). Present passive participle of \kolaz“\, old verb (from \kolos\, lopped off), in N.T. only here and strkjv@Acts:4:21|. Present tense emphasises continuity of the punishment. See \kolasin ai“nion\ in strkjv@Matthew:25:46|.

rwp@2Peter:2:10 @{Chiefly} (\malista\). Especially. He turns now to the libertine heretics (verses 2,7|). {After the flesh} (\opis“ sarkos\). Hebraistic use of \opis“\ as with \hamarti“n\ (sins) in strkjv@Isaiah:65:2|. Cf. strkjv@Matthew:4:19; strkjv@1Timothy:5:15|. {Of defilement} (\miasmou\). Old word (from \miain“\ strkjv@Titus:1:15|), here only in N.T. {Despise dominion} (\kuriotˆtos kataphronountas\). \Kuriotˆs\ is late word for lordship (perhaps God or Christ) (from \Kurios\), in strkjv@Colossians:1:16; strkjv@Ephesians:1:21; strkjv@Jude:1:8|. Genitive case after \kataphrountas\ (thinking down on, strkjv@Matthew:6:24|). {Daring} (\tolmˆtai\). Old substantive (from \tolma“\, to dare), daring men, here only in N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and \hˆdomai\), self-pleasing, arrogant, in N.T. only here and strkjv@Titus:1:7|. {They tremble not to rail at dignities} (\doxas ou tremousin blasphˆmountes\). "They tremble not blaspheming dignities." \Trem“\ is old verb (Mark:5:33|), used only in present as here and imperfect. Here with the complementary participle \blasphˆmountes\ rather than the infinitive \blasphˆmein\. See strkjv@Jude:1:8|. Perhaps these dignities (\doxas\) are angels (\evil\).

rwp@2Peter:2:14 @{Of adultery} (\moichalidos\). Rather, "of an adulteress," like strkjv@James:4:4|. Vivid picture of a man who cannot see a woman without lascivious thoughts toward her (Mayor). Cf. strkjv@Matthew:5:28|. {That cannot cease} (\akatapastous\). Reading of A B in place of \akatapaustous\ (alpha privative and verbal of \katapau“\, to cease). "Unable to stop." This a late verbal, only here in N.T. It is probable that \akatapastous\ is merely a misspelling of \akatapaustous\. {From sin} (\hamartias\). Ablative case as in strkjv@1Peter:4:1| (\hamartias\). Insatiable lust. {Enticing} (\deleazontes\). Present active participle of \deleaz“\, to catch by bait as in verse 18; strkjv@James:1:14|. {Unsteadfast} (\astˆriktous\). Late verbal adjective (alpha privative and \stˆriz“\), in Longinus and Vettius Valens, here alone in N.T. {Exercised} (\gegumnasmenˆn\). Perfect passive predicate participle with \echontes\, from \gumnaz“\ precisely as in strkjv@Hebrews:5:14|. Rhetorical metaphor from the gymnasium. {In covetousness} (\pleonexias\). Genitive case after the participle. {Children of cursing} (\kataras tekna\). Hebraism like \tekna hupakoˆs\ in strkjv@1Peter:1:14| = accursed (\kataratoi\).

rwp@2Peter:2:15 @{Forsaking} (\kataleipontes\). Present active participle of \kataleip“\ (continually leaving) or \katalipontes\ (second aorist active), having left. {The right way} (\eutheian hodon\). "The straight way" of strkjv@1Samuel:12:23| (cf. strkjv@Matthew:7:13f.| for this use of \hodos\), "the way of truth" (2:2|). {They went astray} (\eplanˆthˆsan\). First aorist passive indicative of \plana“\, like strkjv@Mark:12:24|. {The way of Balaam} (\tˆi hod“i tou Balaam\). Associative instrumental case after \exakolouthˆsantes\, for which verb see strkjv@1:16; strkjv@2:2|. These false teachers, as shown in verse 13|, followed the way of Balaam, "who loved the hire of wrong-doing" (\hos misthon adikias ˆgapˆsen\).

rwp@2Peter:2:18 @{Great swelling words} (\huperogka\). Old compound adjective (\huper\ and \ogkos\, a swelling, swelling above and beyond), in N.T. only here and strkjv@Jude:1:16|. {Of vanity} (\mataiotˆtos\). Late and rare word (from \mataios\, empty, vain), often in LXX, in N.T. here, strkjv@Romans:8:20; strkjv@Ephesians:4:17|. {By lasciviousness} (\aselgeiais\). Instrumental plural, "by lascivious acts." Note asyndeton as in strkjv@1:9,17|. {Those who are just escaping} (\tous olig“s apopheugontas\). Songs:A B read \olig“s\ (slightly, a little), while Aleph C K L P read \ont“s\ (actually). \Olig“s\ late and rare, only here in N.T. Songs:again the Textus Receptus has \apophugontas\ (second aorist active participle, clean escaped) while the correct text is the present active \apopheugontas\. {From them that live in error} (\tous en planˆi anastrephomenous\). Accusative case after \apopheugontas\ (escaping from) according to regular idiom. Peter often uses \anastreph“\ and \anastrophˆ\.

rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\h“i\). Instrumental case, but it may mean "of what." {Is overcome} (\hˆttˆtai\). Perfect passive indicative of \hˆtta“\ (from \hˆtt“n\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\tout“i\). "By this one (or thing)." {Is brought into bondage} (\dedoul“tai\). Perfect passive indicative of \doulo“\. Like Paul again (Romans:6:16,18; strkjv@8:21|).

rwp@2Peter:2:20 @{After they have escaped} (\apophugontes\). Second aorist active participle here (see verse 18|). {The defilements} (\ta miasmata\). Old word miasma, from \miain“\, here only in N.T. Our "miasma." The body is sacred to God. Cf. \miasmou\ in verse 10|. {They are again entangled} (\palin emplakentes\). Second aorist passive participle of \emplek“\, old verb, to inweave (noosed, fettered), in N.T. only here and strkjv@2Timothy:2:4|. {Overcome} (\hˆtt“ntai\). Present passive indicative of \hˆttao“\, for which see verse 19|, "are repeatedly worsted." Predicate in the condition of first class with \ei\. It is not clear whether the subject here is "the deluded victims" (Bigg) or the false teachers themselves (Mayor). See strkjv@Hebrews:10:26| for a parallel. {Therein} (\toutois\). Songs:locative case (in these "defilements"), but it can be instrumental case ("by these," Strachan). {With them} (\autois\). Dative of disadvantage, "for them." {Than the first} (\t“n pr“t“n\). Ablative case after the comparative \cheirona\. See this moral drawn by Jesus (Matthew:12:45; strkjv@Luke:11:26|).

rwp@2Peter:2:21 @{It were better} (\kreitton ˆn\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\mˆ epegn“kenai\). Perfect active infinitive of \epigin“sk“\ (cf. \epign“sei\, verse 20|) to know fully. {The way of righteousness} (\tˆn hodon tˆs dikaiosunˆs\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epigin“sk“\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph“\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph“\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \hˆ entolˆ\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheisˆs\). First aorist passive participle feminine ablative singular of \paradid“mi\.

rwp@2Peter:3:2 @{That ye should remember} (\mnˆsthˆnai\). First aorist passive (deponent) infinitive of \mimnˆsk“\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirˆmen“n\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rˆmat“n\ after \mnˆsthˆnai\. {And the commandment} (\kai tˆs entolˆs\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\t“n apostol“n hum“n tou kuriou kai s“tˆros\). \Hum“n\ (your) is correct, not \hˆm“n\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \t“n apostol“n\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

rwp@2Peter:3:3 @{Knowing this first} (\touto pr“ton gin“skontes\). Present active participle of \gin“sk“\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \gin“skontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschat“n t“n hˆmer“n\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kair“i eschat“i\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou t“n chron“n\ (upon the last of the times). John has usually \tˆi eschatˆi hˆmerƒi\ (on the last day, strkjv@6:39f.|). Here \eschat“n\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmonˆi empaiktai\). Note Peter's play on words again, both from \empaiz“\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaiktˆs\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).

rwp@2Peter:3:9 @{Is not slack concerning his promise} (\ou bradunei tˆs epaggelias\). Ablative case \epaggelias\ after \bradunei\ (present active indicative of \bradun“\, from \bradus\, slow), old verb, to be slow in, to fall short of (like \leipetai sophias\ in strkjv@James:1:5|), here and strkjv@1Timothy:3:15| only in N.T. {Slackness} (\bradutˆta\). Old substantive from \bradus\ (James:1:19|), here only in N.T. God is not impotent nor unwilling to execute his promise. {To youward} (\eis humas\). \Pros\ rather than \eis\ after \makrothumei\ in strkjv@1Thessalonians:5:14| and \epi\ in strkjv@James:5:7|, etc. {Not wishing} (\mˆ boulomenos\). Present middle participle of \boulomai\. Some will perish (verse 7|), but that is not God's desire. Any (\tinas\). Rather than "some" (\tines\) above. Accusative with the infinitive \apolesthai\ (second aorist middle of \apollumi\. God wishes "all" (\pantas\) to come (\ch“rˆsai\ first aorist active infinitive of \ch“re“\, old verb, to make room). See strkjv@Acts:17:30; strkjv@Romans:11:32; strkjv@1Timothy:2:4; strkjv@Hebrews:2:9| for God's provision of grace for all who will repent.

rwp@2Peter:3:10 @{The day of the Lord} (\hˆmera kuriou\). Songs:Peter in strkjv@Acts:2:20| (from strkjv@Joel:3:4|) and Paul in strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:5:5|; and day of Christ in strkjv@Phillipians:2:16| and day of God in strkjv@2:12| and day of judgment already in strkjv@2:9; strkjv@3:7|. This great day will certainly come (\hˆxei\). Future active of \hˆk“\, old verb, to arrive, but in God's own time. {As a thief} (\h“s kleptˆs\). That is suddenly, without notice. This very metaphor Jesus had used (Luke:12:39; strkjv@Matthew:24:43|) and Paul after him (1Thessalonians:5:2|) and John will quote it also (Revelation:3:3; strkjv@16:15|). {In the which} (\en hˆi\). The day when the Lord comes. {Shall pass away} (\pareleusontai\). Future middle of \parerchomai\, old verb, to pass by. {With a great noise} (\roizˆdon\). Late and rare adverb (from \roize“, roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. {The elements} (\ta stoicheia\). Old word (from \stoichos\ a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews:5:12; strkjv@Galatians:4:3; strkjv@5:1; strkjv@Colossians:2:8|). {Shall be dissolved} (\luthˆsetai\). Future passive of \lu“\, to loosen, singular because \stoicheia\ is neuter plural. {With fervent heat} (\kausoumena\). Present passive participle of \kauso“\, late verb (from \kausos\, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for \kausomena\ (from \kai“\, to burn). {Shall be burned up} (\katakaˆsetai\). Repeated in verse 12|. Second future passive of the compound verb \katakai“\, to burn down (up), according to A L. But Aleph B K P read \heurethˆsetai\ (future passive of \heurisk“\, to find) "shall be found." There are various other readings here. The text seems corrupt.

rwp@2Peter:3:14 @{Wherefore} (\dio\). As in strkjv@1:10,12|. {Give diligence} (\spoudasate\). As in strkjv@1:10|. {That ye may be found} (\heurethˆnai\). First aorist passive infinitive (cf. \heurethˆsetai\ in verse 10|). For this use of \heurisk“\ about the end see strkjv@2Corinthians:5:3; strkjv@Phillipians:3:9; strkjv@1Peter:1:7|. {Without spot and blameless} (\aspiloi kai am“mˆtoi\). Predicate nominative after \heurethˆnai\. See strkjv@2:13| for position words \spiloi kai m“moi\ and strkjv@1Peter:1:19| for \am“mos\ (so strkjv@Jude:1:24|) \kai aspilos\ (so strkjv@James:1:27|). \Am“mˆtos\ (old verbal of \m“maomai\) only here in N.T. save some MSS. in strkjv@Phillipians:2:15|.

rwp@2Peter:3:15 @{In his sight} (\aut“i\). Ethical dative. Referring to Christ. {Is salvation} (\s“tˆrian\). Predicate accusative after \hˆgeisthe\ in apposition with \makrothumian\ (long-suffering), an opportunity for repentance (cf. strkjv@1Peter:3:20|). The Lord here is Christ. {Our beloved brother Paul} (\ho agapˆtos adelphos Paulos\). Paul applies the verbal \agapˆtos\ (beloved) to Epaphras (Colossians:1:7|), Onesimus (Colossians:4:9; strkjv@Philemon:1:16|), to Tychicus (Colossians:4:7; strkjv@Ephesians:6:21|), and to four brethren in strkjv@Romans:16| (Epainetus strkjv@Romans:16:5|, Ampliatus strkjv@Romans:16:8|, Stachys strkjv@Romans:16:9|, Persis strkjv@Romans:16:12|). It is not surprising for Peter to use it of Paul in view of Gal strkjv@2:9f.|, in spite of strkjv@Galatians:2:11-14|. {Given to him} (\dotheisan aut“i\). First aorist passive participle of \did“mi\ with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. "St. Peter speaks of him with affection and respect, yet maintains the right to criticise" (Bigg).

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

rwp@2Thessalonians:1:2 @{From God the Father and the Lord Jesus Christ} (\apo theou patros kai Kuriou Iˆsou Christou\). These words are not genuine in strkjv@1Thessalonians:1:1|, but are here and they appear in all the other Pauline Epistles. Note absence of article both after \en\ and \apo\, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on ¯1Thessalonians:1:1| for discussion of words, but note difference between \en\, in the sphere of, by the power of, and \apo\, from, as the fountain head and source of grace and peace.

rwp@2Thessalonians:1:4 @{Songs:that} (\h“ste\). Another example of \h“ste\ and the infinitive (\enkauchƒsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hˆmas\). Accusative of general reference with the infinitive, but not merely \hˆmƒs\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois di“gmois hum“n\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \di“gmos\, old word from \di“k“\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \h“n\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hˆm“n\). Let up, release. Old word from \aniˆmi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en tˆi apokalupsei tou Kuriou Iˆsou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggel“n duname“s autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).

rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axi“sˆi\). Causative verb (aorist active subjunctive) like \kataxio“\ in verse 5| with genitive. {Of your calling} (\tˆs klˆse“s\). \Klˆsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plˆr“sˆi pasan eudokian agath“sunˆs\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agath“sunˆ\ like a dozen other words in \-sunˆ\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon piste“s\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plˆr“sˆi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper tˆs parousias tou Kuriou (hˆm“n) Iˆsou Christou\). For \er“t“men\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hˆm“n episunag“gˆs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

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

rwp@2Thessalonians:3:1 @{Finally} (\to loipon\). Accusative of general reference. Cf. \loipon\ strkjv@1Thessalonians:4:1|. {Pray} (\proseuchesthe\). Present middle, keep on praying. Note \peri\ as in strkjv@1Thessalonians:5:25|. {That the word of the Lord may run and be glorified} (\hina ho logos tou kuriou trechˆi kai doxazˆtai\). Usual construction of \hina\ after \proseuchomai\, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in strkjv@1Corinthians:9:24ff.; strkjv@Galatians:2:2; strkjv@Romans:9:16; strkjv@Phillipians:2:16; strkjv@2Timothy:4:7|. Lightfoot translates "may have a triumphant career." On the word of the Lord see on ¯1Thessalonians:1:8|. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, {even as also it is with you} (\kath“s kai pros humas\). "As it does in your case" (Frame).

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:2:4 @{No soldier on service} (\oudeis strateuomenos\). "No one serving as a soldier." See strkjv@1Corinthians:9:7| for this old verb and strkjv@2Corinthians:10:3; strkjv@1Timothy:1:18| for the metaphorical use. {Entangleth himself} (\empleketai\). Old compound, to inweave (see strkjv@Matthew:27:29| for \plek“\), in N.T. only here and strkjv@2Peter:2:20|. Present middle (direct) indicative. {In the affairs} (\tais pragmateiais\). Old word (from \pragmateuomai\, strkjv@Luke:19:13|), business, occupation, only here in N.T. {Of this life} (\tou biou\). No "this" in the Greek, "of life" (course of life as in strkjv@1Timothy:2:2|, not existence \z“ˆ\). {Him who enrolled him as a soldier} (\t“i stratologˆsanti\). Dative case after \aresˆi\ (first aorist active subjunctive of \aresk“\, to please, strkjv@1Thessalonians:2:4|, purpose clause with \hina\) of the articular first aorist active participle of \stratologe“\, literary _Koin‚_ word (\stratologos\, from \stratos\ and \leg“\), only here in N.T.

rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pant“n\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo“\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kath“s euodoutai sou hˆ psuchˆ\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo“\) of his soul (\psuchˆ\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meiz“n\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoter“i\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\tout“n\). Ablative neuter plural after the comparative. {To hear of} (\hina akou“\). Object clause (epexegetic) with \hina\ and \akou“\, the present active subjunctive (keep on hearing of) in apposition with \tout“n\, {Walking in truth} (\en alˆtheiƒi peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

rwp@3John:1:5 @{A faithful work} (\piston\). Either thus or "thou makest sure," after an example in Xenophon quoted by Wettstein (\poiein pista\) and parallel to \kaina poie“\ in strkjv@Revelation:21:5|. But it is not certain. {In whatsoever thou doest} (\ho ean ergasˆi\). Indefinite relative with modal \ean\ (=\an\) and the first aorist middle subjunctive of \ergazomai\. See strkjv@Colossians:3:23| for both \poie“\ and \ergazomai\ in the same sentence. {And strangers withal} (\kai touto xenous\). "And that too" (accusative of general reference as in strkjv@1Corinthians:6:6; strkjv@Phillipians:1:28; strkjv@Ephesians:2:8|). This praise of hospitality (Romans:12:13; strkjv@1Peter:4:9; strkjv@1Timothy:3:2; strkjv@5:10; strkjv@Titus:1:8; strkjv@Hebrews:13:2|) shows that in strkjv@2John:1:10| John has a peculiar case in mind.

rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mˆden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo t“n ethnik“n\). Instead of the usual \ethn“n\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.

rwp@3John:1:12 @{Demetrius hath the witness of all men} (\Dˆmˆtri“i memarturˆtai hupo pant“n\). Perfect passive indicative of \marture“\, "it has been witnessed to Demetrius (dative case) by all." We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon:1:24; strkjv@Colossians:4:4; strkjv@2Timothy:4:10|), who has come back after his desertion or with the Ephesian silversmith (Acts:19:21ff.|), who may have been converted under John's ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John's warm commendation. {And of the truth itself} (\kai hupo autˆs tˆs alˆtheias\). A second commendation of Demetrius. It is possible, in view of strkjv@1John:5:6| (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth. {Yea we also} (\kai hˆmeis de\). A third witness to Demetrius, that is John himself (literary plural). {Thou knowest} (\oidas\). "The words in strkjv@John:21:24| sound like an echo of this sentence" (Westcott). John knew Demetrius well in Ephesus.

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestˆsen heauton z“nta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristˆmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch“\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmˆriois\). Literally, "in many proofs." \Tekmˆrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin‚_ (papyri, etc.). The verb \tekmair“\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmˆrion\ (proof) and \sˆmeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan“\, late _Koin‚_ verb from root \opt“\ seen in \opsomai, “phthˆn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hˆmer“n tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri tˆs basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthˆsesthe hagi“i\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairˆi\, like \machairˆi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \t“i ploiari“i\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptiz“n\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthˆsesthe\ (future passive indicative) between \pneumati\ and \hagi“i\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hˆmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\ˆr“t“n\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan“\ is late (also \apokathista“\) omega form for the old and common \apokathistˆmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lˆmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures tout“n\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\he“s eschatou tˆs gˆs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:1:13 @{Into the upper chamber} (\eis to huper“ion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huper“ios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\an“geon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\ˆsan katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zˆl“tˆs\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iak“bou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\ˆsan proskarterountes\). Periphrastic imperfect active of \proskartere“\, old verb from \pros\ (perfective use) and \kartere“\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\tˆi proseuchˆi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gunˆ\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam tˆi mˆtri tou Iˆsou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.

rwp@Acts:2:4 @{With other tongues} (\heterais gl“ssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kath“s to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:3:21 @{Restoration} (\apokatastase“s\). Double compound (\apo, kata, histˆmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistˆmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

rwp@Acts:6:12 @{They stirred up the people} (\sunekinˆsan ton laon\). They shook the people together like an earthquake. First aorist active indicative of \sunkine“\, to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). {Came upon him} (\epistantes\). Second aorist (ingressive) active participle of \ephistˆmi\. Rushed at him. {Seized} (\sunˆrpasan\). Effective aorist active of \sunarpaz“\ as if they caught him after pursuit.

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tˆn skˆnˆn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki“\). Attic future of \metoikis“\ from \metoikiz“\. {Beyond Babylon} (\epekeina Babul“nos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \merˆ\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta “ta aut“n\). Second aorist active of \sunech“\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\h“rmˆsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma“\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek tˆs pole“s\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole“\, began to stone, from \lithobolos\ (\lithos\, stone, \ball“\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

rwp@Acts:8:23 @{That thou art} (\se onta\). Participle in indirect discourse after \hor“\ (I see). {In the gall of bitterness} (\eis cholˆn pikrias\). Old word from \cholas\ either from \che“\, to pour, or \chloˆ\, yellowish green, bile or gall. In the N.T. only in strkjv@Matthew:27:34| and here. In LXX in sense of wormwood as well as bile. See strkjv@Deuteronomy:29:18; strkjv@32:32; strkjv@Lamentations:3:15; strkjv@Job:16:14|. "Gall and bitterness" in strkjv@Deuteronomy:29:18|. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In strkjv@Hebrews:12:15| "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and strkjv@Hebrews:12:15; strkjv@Romans:3:14; strkjv@Ephesians:4:31|. The "bond of iniquity" (\sundesmon adikias\) is from strkjv@Isaiah:58:6|. Paul uses this word of peace (Ephesians:4:3|), of love (Colossians:3:14|), of the body (Colossians:2:19|). Peter describes Simon's offer as poison and a chain.

rwp@Acts:9:4 @{He fell upon the earth} (\pes“n epi tˆn gˆn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gˆn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pant“n katapesont“n hˆm“n eis tˆn gˆn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histˆkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla“\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\mˆ pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.

rwp@Acts:9:31 @{Songs:the church} (\Hˆ men oun ekklˆsia\). The singular \ekklˆsia\ is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians:1:22|), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term \ekklˆsia\ in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in strkjv@8:1,3| (and strkjv@Matthew:18:17|) and the general spiritual sense in strkjv@Matthew:16:18|. But in strkjv@Acts:8:3| it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of \men oun\ (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, _Ant_. XVIII. 8, 2-9). {Had peace} (\eichen eirˆnˆn\). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (\ech“ eirˆnˆn\) occurs again in strkjv@Romans:5:1| (\eirˆnˆn ech“men\, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be \eirˆnˆn sch“men\ (ingressive aorist subjunctive). {Edified} (\oikodomoumenˆ\). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word _aedificatio_ for building up a house), a favourite figure with Paul (1Corinthians:14; strkjv@Ephesians:3|) and scattered throughout the N.T., old Greek verb. In strkjv@1Peter:2:5| Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. strkjv@Matthew:16:18|). {In the comfort of the Holy Spirit} (\tˆi paraklˆsei tou hagiou pneumatos\). Either locative ({in}) or instrumental case ({by}). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of \paraklˆsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale“\) either for advice or for consolation. {Was multiplied} (\eplˆthuneto\). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

rwp@Acts:10:2 @{Devout} (\eusebˆs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poi“n eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).

rwp@Acts:10:47 @{Can any man forbid the water?} (\Mˆti to hud“r dunatai k“l–sai tis?\). The negative \mˆti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou mˆ baptisthˆnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz“\ with the redundant negative after the verb of hindering (\k“l–sai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin‚_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mˆti\ in the question, \k“l–sai\, to hinder or to cut off, \mˆ\ with \baptisthˆnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\h“s kai hˆmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).

rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthˆnai en tˆi ekklˆsiƒi\). First aorist passive infinitive of \sunag“\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en tˆi ekklˆsiƒi\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrˆmatisai te pr“t“s en Antiocheiƒi tous mathˆtas Christianous\). This first active infinitive \chrˆmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrˆma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathˆtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Her“idianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hˆr“idˆs ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball“\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kak“sai\). First aorist active infinitive of \kako“\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:14:22 @{Confirming} (\epistˆrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein tˆi pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen“\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hˆmƒs\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomenˆs stase“s kai zˆtˆse“s ouk oligˆs t“i Paul“i kai Barnabƒi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stase“s\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass“\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

rwp@Acts:15:11 @{That we shall be saved} (\s“thˆnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.

rwp@Acts:15:15 @{To this agree} (\tout“i sumph“nousin\). Associative instrumental case (\tout“i\) after \sumph“nousin\ (voice together with, symphony with, harmonize with), from \sumph“ne“\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi t“n prophˆt“n\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).

rwp@Acts:15:28 @{To the Holy Spirit and to us} (\t“i pneumati t“i hagi“i kai hˆmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. {No greater burden} (\mˆden pleon baros\). The restrictions named did constitute some burden (cf. strkjv@Matthew:20:12|), for the old word \baros\ means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.

rwp@Acts:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\ane“igmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tˆn machairan\). First aorist middle participle of \spa“\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\ˆmellen\). Imperfect active of \mell“\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug“\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomiz“n\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).

rwp@Acts:17:5 @{Moved with jealousy} (\zˆl“santes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zˆlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplˆsthˆsan zˆlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban“\, old and common verb. {Certain vile fellows of the rabble} (\t“n agorai“n andras tinas ponˆrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoiˆsantes\). Literally, making or getting (\poie“\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\ itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. {Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube“\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes tˆi oikiƒi Iasonos\). Second aorist (ingressive) active of \ephistˆmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\ezˆtoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.

rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai t“n Epikouri“n kai St“ik“n philosoph“n suneballon aut“i\). Imperfect active of \sunball“\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gn“thi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg“\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zen“n daimoni“n dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei S“kratˆs, kaina daimonia eispher“n\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Iˆsoun kai tˆn anastasin euˆggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz“\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

rwp@Acts:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tˆn ekklˆsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain“\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\katebˆ eis Antiocheian\, second aorist active indicative of \katabain“\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

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

rwp@Acts:19:4 @{With the baptism of repentance} (\baptisma metanoias\). Cognate accusative with \ebaptisen\ and the genitive \metanoias\ describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in strkjv@Mark:1:4| and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark:1:7f.; strkjv@Matthew:3:11f.; strkjv@Luke:3:16|). If they did not know of the Holy Spirit, they had missed the point of John's baptism. {That they should believe on him that should come after him, that is on Jesus} (\eis ton erchomenon met' auton hina pisteus“sin, tout' estin eis ton Iˆsoun\). Note the emphatic prolepsis of \eis ton erchomenon met' auton\ before \hina pisteus“sin\ with which it is construed. This is John's identical phrase, "the one coming after me" as seen in strkjv@Mark:1:7; strkjv@Matthew:3:11; strkjv@Luke:3:16; strkjv@John:1:15|. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.

rwp@Acts:19:9 @{But when some were hardened} (\h“s de tines esklˆrunonto\). Imperfect passive of \sklˆrun“\, causative like _hiphil_ in Hebrew, to make hard (\sklˆros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeithˆs\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklˆrun“\ and \apeithe“\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tˆn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kak“s leg“\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' aut“n\). Second aorist active participle of \aphistˆmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aph“risen tous mathˆtas\). First aorist active indicative of \aphoriz“\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en tˆi scholˆi Turannou\). \Scholˆ\ (our school) is an old word from \schein\ (\ech“\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:19:10 @{For two years} (\epi etˆ duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mˆnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\h“ste pantas tous katoikountas tˆn Asian akousai\). Actual result with \h“ste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin‚_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Acts:20:1 @{After the uproar was ceased} (\meta to pausasthai ton thorubon\). Literally, after the ceasing (accusative of articular aorist middle infinitive of \pau“\, to make cease) as to the uproar (accusative of general reference). Noise and riot, already in strkjv@Matthew:26:5; strkjv@27:24; strkjv@Mark:5:38; strkjv@14:2|; and see in strkjv@Acts:21:34; strkjv@24:18|. Pictures the whole incident as bustle and confusion. {Took leave} (\aspamenos\). First aorist middle participle of \aspazomai\, old verb from \a\ intensive and \spa“\, to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in strkjv@21:6|. Salutation in strkjv@21:7,19|. {Departed for to go into Macedonia} (\exˆlthen poreuesthai eis Makedonian\). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul's life and work as we gather from II Corinthians, one of Paul's "weighty and powerful" letters as his enemies called them (2Corinthians:10:10|). "This epistle more than any other is a revelation of S. Paul's own heart: it is his spiritual autobiography and _apologia pro vita sua_."

rwp@Acts:20:2 @{Those parts} (\ta merˆ ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous log“i poll“i\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tˆn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agapˆ\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilˆsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augˆs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilˆsas\, though our word homiletics comes from \homile“\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\hout“s exˆlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Hout“s\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.

rwp@Acts:20:19 @[After what manner I was with you} (\p“s meth' h–m“n egenomˆn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleu“n t“i kuri“i\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu“\ six times for serving God (Page). {With all lowliness of mind} (\meta pasˆs tapeinophrosunˆs\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakru“n\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasm“n t“n sumbant“n moi\). Construed also with \meta\. Second aorist active participle of \sunbain“\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais t“n Ioudai“n\). Like the plot (\epiboulˆ\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.

rwp@Acts:20:20 @{How that I shrank not} (\h“s ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \h“s\ like \p“s\ in verse 18|. First aorist middle of \hupostell“\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou mˆ anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell“\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\t“n sumpheront“n\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher“\, to bear together, be profitable. {Publicly} (\dˆmosiƒi\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:20:29 @{After my departing} (\meta tˆn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\mˆ pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).

rwp@Acts:20:33 @{No man's silver or gold or apparel} (\arguriou ˆ chrusiou ˆ himatismou oudenos\). Genitive case after \epethumˆsa\. One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Corinthians:12:17f.|). He includes "apparel" because oriental wealth consisted largely in fine apparel (not old worn out clothes). See strkjv@Genesis:24:53; strkjv@2Kings:5:5; strkjv@Psalms:45:13f.; strkjv@Matthew:6:19|. Paul did not preach just for money.

rwp@Acts:20:37 @{They all wept sore} (\hikanos klauthmos egeneto pant“n\). Literally, There came considerable weeping of all (on the part of all, genitive case). {Kissed him} (\katephiloun auton\). Imperfect active of \kataphile“\, old verb, intensive with \kata\ and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also strkjv@Matthew:26:49|.

rwp@Acts:21:8 @{On the morrow} (\tˆi epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euˆggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptiz“n\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptistˆs\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' aut“i\). Constative aorist active indicative. \Par aut“i\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:21:12 @{Both we and they of that place} (\hˆmeis te kai hoi entopioi\). Usual use of \te kai\ (both--and). \Entopioi\, old word, only here in N.T. {Not to go up} (\tou mˆ anabainein\). Probably ablative of the articular present active infinitive with redundant negative \me\ after \parekaloumen\ (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4|) and Paul's own confession in Miletus (20:23|). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

rwp@Acts:22:24 @{That he be examined by scourging} (\mastixin anetazesthai auton\). The present passive infinitive of \anetaz“\ in indirect command after \eipas\ (bidding). This verb does not occur in the old Greek (which used \exetaz“\ as in strkjv@Matthew:2:8|), first in the LXX, in the N.T. only here and verse 29|, but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" (\anetazein\) documents and glue them together into volumes (\tomoi\). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges (\mastixin\), instrumental plural of \mastix\, old word for whip, as in strkjv@Hebrews:11:36|. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): _Non esse a tormentis incipiendum, Divus Augustus statuit_. {That he might know} (\hina epign“i\). Final clause with \hina\ and second aorist active subjunctive of \epign“sk“\ (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first. {They so shouted} (\houtos epeph“noun\). Imperfect active progressive imperfect had been so shouting.

rwp@Acts:23:24 @{Provide beasts} (\ktenˆ parastˆsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktˆnˆ\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina dias“s“sin\). Final clause with \hina\ and the first aorist active subjunctive of \dias“z“\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phˆlika ton hˆgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hˆgem“n\) means "leader" from \hˆgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

rwp@Acts:23:25 @{And he wrote} (\grapsas\). First aorist active participle of \graph“\, agreeing with the subject (Lysias) of \eipen\ (said) back in verse 23| (beginning). {After this form} (\echousan ton tupon touton\). Textus Receptus has \periechousan\. The use of \tupon\ (type or form) like _exemplum_ in Latin (Page who quotes Cicero _Ad Att_. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed _elogium_. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

rwp@Acts:24:1 @{And with an Orator, one Tertullus} (\kai rhˆtoros Tertullou tinos\). A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul's departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (verse 11|). The employment of a Roman lawyer (Latin _orator_) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero _pro Cael_. 30). The speech was probably in Latin which Paul may have understood also. \Rhˆt“r\ is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin _rhetor_ was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans:16:22|). {Informed} (\enephanisan\). Same verb as in strkjv@23:15,22|, somewhat like our modern "indictment," certainly accusations "against Paul" (\kata tou Paulou\). They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see _Oxyrhynchus Papyri_, Vol. II., p. 162, line 19.

rwp@Acts:24:17 @{After many years} (\di' et“n pleion“n\). "At an interval (\dia\) of more (\pleion“n\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleion“n\" (several years ago or some years ago). {To bring alms} (\eleˆmosunas poiˆson\). Another (see \proskunˆs“n\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \eleˆmosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).

rwp@Acts:25:13 @{When certain days were passed} (\Hˆmer“n diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernikˆ\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katˆntˆsan eis Kaisarian\). Came down (first aorist active of \katanta“\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phˆston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).

rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai tˆs Bernikˆs\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernikˆs\ being added as an afterthought. {With great pomp} (\meta pollˆs phantasias\). \Phantasia\ is a _Koin‚_ word (Polybius, Diodorus, etc.) from the old verb \phantaz“\ (Hebrews:12:21|) and it from \phain“\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz“\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatˆrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin‚_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochˆn\). The use of \kat' exochˆn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exochˆ\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phˆstou\). Genitive absolute again, "Festus having commanded."

rwp@Acts:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:26:11 @{Punishing} (\tim“r“n\). Old word \tim“re“\ originally to render help, to succor (\tim“ros\, from \timˆ\ and \ouros\), then to avenge (for honour). In N.T. only here and strkjv@22:5|. {I strove to make them blaspheme} (\ˆnagkazon blasphˆmein\). Conative imperfect active of \anagkaz“\, old verb from \anagkˆ\ (necessity, compulsion). The tense, like the imperfect in strkjv@Matthew:3:14; strkjv@Luke:1:59|, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (22:4|). {I persecuted} (\edi“kon\). Imperfect active again, repeated attempts. The old verb \di“k“\ was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin _persequor_, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. {Even unto foreign cities} (\kai eis ex“ poleis\). We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.

rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos ˆdˆ episphalous\). Genitive absolute, "and the voyage being already (\ˆdˆ\=Latin _jam_) dangerous" (old word from \epi\ and \sphall“\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tˆn nˆsteian ˆdˆ parelˆluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nˆsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parˆinˆi ho Paulos\). Imperfect active of \paraine“\, old word to exhort from \para\ and \aine“\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\the“r“\). Old word from \the“ros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubre“s\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zˆmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher“\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai t“n psuch“n\). Common use of \psuchˆ\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.

rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hˆm“n\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantˆsin hˆmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin‚_ word \apantˆsis\ from verb \apanta“\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Tri“n Tabern“n\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.

rwp@Acts:28:25 @{When they agreed not} (\asumph“noi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, ph“nˆ\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhˆma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kal“s\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras hum“n\). Songs:Aleph A B instead of \hˆm“n\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).

rwp@Colossians:1:13 @{Delivered} (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20|, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. {Translated} (\metestˆsen\). First aorist active indicative of \methistˆmi\ and transitive (not intransitive like second aorist \metestˆ\). Old word. See strkjv@1Corinthians:13:2|. Changed us from the kingdom of darkness to the kingdom of light. {Of the Son of his love} (\tou huiou tˆs agapˆs autou\). Probably objective genitive (\agapˆs\), the Son who is the object of the Father's love like \agapˆtos\ (beloved) in strkjv@Matthew:3:17|. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

rwp@Colossians:1:14 @{In whom} (\en h“i\). In Christ as in strkjv@Ephesians:1:7|. This great sentence about Christ carries on by means of three relatives (\en h“i\ 14|, \hos\ 15|, \hos\ 18|) and repeated personal pronoun (\autos\), twice with \hoti\ (15,19|), thrice with \kai\ (17,18,20|), twice alone (16,20|). {Our redemption} (\tˆn apolutr“sin\). See on ¯Romans:3:24| for this great word (_Koin‚_), a release on payment of a ransom for slave or debtor (Hebrews:9:15|) as the inscriptions show (Deissmann, _Light, etc._, p. 327). {The forgiveness of our sins} (\tˆn aphesin t“n hamarti“n\). Accusative case in apposition with \apolutr“sin\ as in strkjv@Ephesians:1:7| ({remission}, sending away, \aphesis\, after the {redemption} \apolutr“sis\, buying back). Only here we have \hamarti“n\ (sins, from \hamartan“\, to miss) while in strkjv@Ephesians:1:7| we find \parapt“mat“n\ (slips, fallings aside, from \parapipt“\).

rwp@Colossians:2:1 @{How greatly I strive} (\hˆlikon ag“na ech“\). Literally, "how great a contest I am having." The old adjectival relative \hˆlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Ag“na\ carries on the metaphor of \ag“nizomenos\ in strkjv@1:29|. {For them at Laodicea} (\t“n en Laodikiƒi\). {Supply} \huper\ as with \huper hum“n\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to pros“pon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \tout“n\ after \huper\. The form \heorakan\ (perfect active indicative of \hora“\ instead of the usual \he“rakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \“\ (see strkjv@John:1:18| for \he“raken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \he“rakan\.

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

rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrˆskiƒi\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosunˆi\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidiƒi s“matos\). Old word (Plato) from \apheidˆs\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timˆi tini\). \Timˆ\ usually means honour or price. {Against the indulgence of the flesh} (\pros plˆsmonˆn tˆs sarkos\). These words are sharply debated along with \timˆ\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plˆsmonˆ\ is an old word from \pimplˆmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun“\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthr“pon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthr“pon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino“\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz“\ already existed (Hebrews:6:6|). Paul also uses \anakain“sis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epign“sin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Colossians:3:22 @{Your masters according to the flesh} (\tois kata sarka kuriois\). "Lords" really, but these Christian slaves (\douloi\) had Christ as lord, but even so they were to obey their lords in the flesh. {Not with eye-service} (\mˆ en ophthalmodouliais\). Another Pauline word (here only and strkjv@Ephesians:6:6|), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master's eye was on the slave and no longer. {Men-pleasers} (\anthr“pareskoi\). Late compound only in LXX and Paul (here and strkjv@Ephesians:6:6|). {In singleness of heart} (\en haplotˆti kardias\). Songs:in strkjv@Ephesians:6:5|. Old and expressive word from \haplous\ (simple, without folds). See strkjv@2Corinthians:11:3|. {Fearing the Lord} (\phoboumenoi ton Kurion\). Rather than the lords according to the flesh.

rwp@Colossians:3:25 @{Shall receive again for the wrong that he hath done} (\komisetai ho ˆdikˆsen\). It is not clear whether \ho adik“n\ (he that doeth wrong) is the master or the slave. It is true of either and Lightfoot interprets it of both, "shall receive back the wrong which he did." This is a general law of life and of God and it is fair and square. {There is no respect of persons} (\ouk estin pros“polˆmpsia\). There is with men, but not with God. For this word patterned after the Hebrew see strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@James:2:1| The next verse should be in this chapter also.

rwp@Info_Ephesians @ THE DESTINATION The oldest documents (Aleph and B) do not have the words \en Ephes“i\ (in Ephesus) in strkjv@Ephesians:1:1| (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here strkjv@Colossians:4:16| "the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in strkjv@Ephesians:1:1| as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

rwp@Ephesians:2:4 @{But God} (\ho de theos\). Change in the structure of the sentence here, resuming verse 1| after the break. {Being rich in mercy} (\plousios “n en eleei\). More than \eleˆm“n\ (being merciful). {Wherewith} (\hˆn\). Cognate accusative with \ˆgapˆsen\ (loved).

rwp@Ephesians:2:10 @{Workmanship} (\poiˆma\). Old word from \poie“\ with the ending \-mat\ meaning result. In N.T. only here and strkjv@Revelation:1:20|. {Created} (\ktisthentes\). First aorist passive participle of \ktiz“\, not the original creation as in strkjv@Colossians:1:16; strkjv@Ephesians:3:9|, but the moral and spiritual renewal in Christ, the new birth, as in strkjv@Ephesians:2:15; strkjv@4:24|. {For good works} (\epi ergois agathois\). Probably the true dative of purpose here with \epi\ (Robertson, _Grammar_, p. 605). Purpose of the new creation in Christ. {Which} (\hois\). Attraction of the relative \ha\ (accusative after \proˆtoimasen\) to case of the antecedent \ergois\. {Afore prepared} (\proˆtoimasen\). First aorist active indicative of \proˆtoimaz“\, old verb to make ready beforehand. In N.T. only here and strkjv@Romans:9:23|. Good works by us were included in the eternal foreordination by God. {That we should walk in them} (\hina en autois peripatˆs“men\). Expexegetic final clause explanatory of the election to good works.

rwp@Ephesians:2:17 @{Preached peace} (\euˆggelisato eirˆnˆn\). First aorist middle of \euaggeliz“\. "He gospelized peace" to both Jew and Gentile, "to the far off ones" (\tois makran\) and "to the nigh ones" (\tois eggus\). By the Cross and after the Cross Christ could preach that message.

rwp@Ephesians:3:13 @{That ye faint not} (\mˆ enkakein\). Object infinitive with \mˆ\ after \aitoumai\. The infinitive (present active) \enkakein\ is a late and rare word (see already strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9|) and means to behave badly in, to give in to evil (\en, kakos\). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. {Your glory} (\doxa hum“n\). As they could see.

rwp@Ephesians:3:19 @{And to know} (\gn“nai te\). Second aorist active infinitive with \exischusˆte\. {Which passeth knowledge} (\tˆn huperballousan tˆs gn“se“s\). Ablative case \gn“se“s\ after \huperballousan\ (from \huperball“\). All the same Paul dares to scale this peak. {That ye may be filled with all the fulness of God} (\hina plˆr“thˆte eis pƒn to plˆr“ma tou theou\). Final clause again (third use of \hina\ in the sentence) with first aorist passive subjunctive of \plˆro“\ and the use of \eis\ after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in strkjv@Matthew:5:48| to be perfect (\teleioi\) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to strkjv@Romans:8:29| again for our final likeness to God in Christ.

rwp@Ephesians:4:8 @{Wherefore he saith} (\dio legei\). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be \ho theos\ (God) or \hˆ graphˆ\ (Scripture). But it comes to God after all. See strkjv@Acts:2:17|. The quotation is from strkjv@Psalms:68:18|, a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death. {He led captivity captive} (\ˆichmal“teusen aichmal“sian\). Cognate accusative of \aichmal“sian\, late word, in N.T. only here and strkjv@Revelation:13:10|. The verb also (\aichmal“teu“\) is from the old word \aichmal“tos\, captive in war (in N.T. only in strkjv@Luke:4:18|), in LXX and only here in N.T.

rwp@Ephesians:4:14 @{That we may be no longer children} (\hina mˆketi “men nˆpioi\). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Hebrews:5:11-14|), the victims of every charlatan who comes along. {Tossed to and fro} (\klud“nizomenoi\). Present passive participle of \klud“nizomai\, late verb from \klud“n\ (wave, strkjv@James:1:6|), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens. {Carried about} (\peripheromenoi\). Present passive participle of \peripher“\, old verb, to carry round, whirled round "by every wind (\anem“i\, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. {By the sleight} (\en tˆi kubiƒi\). "In the deceit," "in the throw of the dice" (\kubia\, from \kubos\, cube), sometimes cheating. {In craftiness} (\en panourgiƒi\). Old word from \panourgos\ (\pan, ergon\, any deed, every deed), cleverness, trickiness. {After the wiles of error} (\pros tˆn methodian tˆs planˆs\). \Methodia\ is from \methodeu“\ (\meta, hodos\) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians:4:13; strkjv@6:11|) save in late papyri in the sense of method. The word \planˆs\ (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.

rwp@Ephesians:4:18 @{Being darkened} (\eskot“menoi ontes\). Periphrastic perfect passive participle of \skoto“\, old verb from \skotos\ (darkness), in N.T. only here and strkjv@Revelation:9:2; strkjv@16:10|. {In their understanding} (\tˆi dianoiƒi\). Locative case. Probably \dianoia\ (\dia, nous\) includes the emotions as well as the intellect (\nous\). It is possible to take \ontes\ with \apˆllotri“menoi\ (see strkjv@2:12|) which would then be periphrastic (instead of \eskot“menoi\) perfect passive participle. {From the life of God} (\tˆs z“ˆs tou theou\). Ablative case \z“ˆs\ after \apˆllotri“menoi\ (2:12|). {Because of the ignorance} (\dia tˆn agnoian\). Old word from \agnoe“\, not to know. Rare in N.T. See strkjv@Acts:3:17|. {Hardening} (\p“r“sin\). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are strkjv@Mark:3:5; strkjv@Romans:11:25|.

rwp@Ephesians:5:28 @{Even so ought} (\hout“s opheilousin\). As Christ loves the church (his body). And yet some people actually say that Paul in strkjv@1Corinthians:7| gives a degrading view of marriage. How can one say that after reading strkjv@Ephesians:5:22-33| where the noblest picture of marriage ever drawn is given?

rwp@Ephesians:5:33 @{Nevertheless} (\plˆn\). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church. {Do ye also severally love} (\kai humeis hoi kath' hena hekastos agapƒt“\). An unusual idiom. The verb \agapƒt“\ (present active imperative) agrees with \hekastos\ and so is third singular instead of \agapƒte\ (second plural) like \humeis\. The use of \hoi kath' hena\ after \humeis\ = " ye one by one " and then \hekastos\ takes up (individualizes) the "one" in partitive apposition and in the third person. {Let the wife see that she fear} (\hˆ gunˆ hina phobˆtai\). There is no verb in the Greek for "let see" (\blepet“\). For this use of \hina\ with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see strkjv@Mark:5:23; strkjv@Matthew:20:32; strkjv@1Corinthians:7:29; strkjv@2Corinthians:8:7; strkjv@Ephesians:4:29; strkjv@5:33| (Robertson, _Grammar_, p. 994). "Fear" (\phobˆtai\, present middle subjunctive) here is "reverence."

rwp@Ephesians:6:13 @{Take up} (\analabete\). Second aorist active imperative of \analamban“\, old word and used (\analab“n\) of "picking up" Mark in strkjv@2Timothy:4:11|. {That ye may be able to withstand} (\hina dunˆthˆte antistˆnai\). Final clause with \hina\ and first aorist passive subjunctive of \dunamai\ with \antistˆnai\ (second aorist active infinitive of \anthistˆmi\, to stand face to face, against). {And having done all to stand} (\kai hapanta katergasa menoi stˆnai\). After the fight (wrestle) is over to stand (\stˆnai\) as victor in the contest. Effective aorist here.

rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kan“n\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\tˆi katholikˆi mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\hˆ katholikˆ ekklˆsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).

rwp@Galatians:2:21 @{I do not make void the grace of God} (\ouk athet“ tˆn charin tou theou\). Common word in LXX and Polybius and on, to make ineffective (\a\ privative and \tithˆmi\, to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ. {Then Christ died for nought} (\ara Christos d“rean apethanen\). Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence (\ara\, accordingly) Christ died gratuitously (\d“rean\), unnecessarily. Adverbial accusative of \d“rea\, a gift. This verse is a complete answer to those who say that the heathen (or any mere moralist) are saved by doing the best that they know and can. No one, apart from Jesus, ever did the best that he knew or could. To be saved by law (\dia nomou\) one has to keep all the law that he knows. That no one ever did.

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@Galatians:3:17 @{Now this I say} (\touto de leg“\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekur“menˆn hupo tou theou\). Perfect passive participle of \prokuro“\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta etˆ\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro“\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargˆsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.

rwp@Galatians:3:18 @{The inheritance} (\hˆ klˆronomia\). Old word from \klˆronomos\, heir (\kleros\, lot, \nemomai\, to distribute). See on ¯Matthew:21:38; strkjv@Acts:7:5|. This came to Israel by the promise to Abraham, not by the Mosaic law. Songs:with us, Paul argues. {Hath granted} (\kecharistai\). Perfect middle indicative of \charizomai\. It still holds good after the law came.

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\t“n parabase“n charin prosetethˆ\). First aorist passive of \prostithˆmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain“\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthˆi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epˆggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggel“n\). Second aorist passive participle of \diatass“\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesitˆs\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthˆte\). First aorist passive indicative of \baptiz“\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu“\ (\-n“\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).

rwp@Galatians:4:1 @{Songs:long as} (\eph' hoson chronon\). "For how long a time," incorporation of the antecedent (\chronon\) into the relative clause. {The heir} (\ho klˆronomos\). Old word (\klˆros\, lot, \nemomai\, to possess). Illustration from the law of inheritance carrying on the last thought in strkjv@3:29|. {A child} (\nˆpios\). One that does not talk (\nˆ, epos\, word). That is a minor, an infant, immature intellectually and morally in contrast with \teleioi\, full grown (1Corinthians:3:1; strkjv@14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13|). {From a bondservant} (\doulou\). Slave. Ablative case of comparison after \diapherei\ for which verb see on ¯Matthew:6:26|. {Though he is lord of all} (\Kurios pant“n “n\). Concessive participle \“n\, "being legally owner of all" (one who has the power, \ho ech“n kuros\).

rwp@Galatians:4:10 @{Ye observe} (\paratˆreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in strkjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

rwp@Galatians:4:11 @{I am afraid of you} (\phoboumai humas\). He shudders to think of it. {Lest by any means I have bestowed labour upon you in vain} (\mˆ p“s eikˆi kekopiaka eis humas\). Usual construction after a verb of fearing about what has actually happened (\mˆ p“s\ and the perfect active indicative of \kopia“\, to toil wearily). A fear about the future would be expressed by the subjunctive. Paul fears that the worst has happened.

rwp@Galatians:4:23 @{Is born} (\gegennˆtai\). Perfect passive indicative of \genna“\, stand on record so. {Through promise} (\di' epaggelias\). In addition to being "after the flesh" (\kata sarka\).

rwp@Galatians:4:28 @{Now we} (\hˆmeis de\). Some MSS. have \humeis de\ (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was (\kata Isaak\, after the manner of Isaac).

rwp@Galatians:5:16 @{Ye shall not fulfil} (\ou mˆ telesˆte\). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive. {The lust of the flesh} (\epithumian sarkos\). Bad sense here as usual in Paul, but not so in strkjv@1Thessalonians:2:17; strkjv@Phillipians:1:23|. The word is just craving or longing (from \epi, thumos\, yearning after).

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eid“latreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zˆlos\ or \zˆloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\k“moi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Galatians:6:3 @{Something when he is nothing} (\ti mˆden “n\). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero. {He deceiveth himself} (\phrenapatƒi heauton\). Late compound word (\phrˆn\, mind, \apata“\, lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

rwp@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me diˆgoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

rwp@Info_Hebrews @ THE DATE Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written strkjv@Hebrews:10:1f.|: "Else would they not have ceased to be offered?" And in strkjv@Hebrews:8:13| "nigh to vanishing away" (\eggus aphanismou\) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in strkjv@Hebrews:13:23| as being "set free" (\apolelumenon\) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Timothy:4:11-13|). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

rwp@Hebrews:2:6 @{But one somewhere} (\de pou tis\). See strkjv@4:4| for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes strkjv@Psalms:8:5-7| and extends here to 8a|. {Hath testified} (\diemarturato\). First aorist middle indicative of \diamarturomai\, old verb to testify vigorously (Acts:2:40|). {What} (\Ti\). Neuter, not masculine \tis\ (who). The insignificance of man is implied. {The son of man} (\huios anthr“pou\). Not \ho huios tou anthr“pou\ which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here. {Visited} (\episkeptˆi\). Second person singular present indicative middle of \episkeptomai\, old verb to look upon, to look after, to go to see (Matthew:25:36|), from which verb \episcopos\, overseer, bishop, comes.

rwp@Hebrews:2:14 @{Are sharers in flesh and blood} (\kekoin“nˆken haimatos kai sarkos\). The best MSS. read "blood and flesh." The verb is perfect active indicative of \koin“ne“\, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans:12:13|) or with \en\ or \eis\. "The children have become partners (\koin“noi\) in blood and flesh." {Partook} (\metesche\). Second aorist active indicative of \metech“\, to have with, a practical synonym for \koin“ne“\ and with the genitive also (\t“n aut“n\). That he might bring to nought (\hina katargˆsˆi\). Purpose of the incarnation clearly stated with \hina\ and the first aorist active subjunctive of \katarge“\, old word to render idle or ineffective (from \kata, argos\), causative verb (25 times in Paul), once in Luke (Luke:13:7|), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (\kratos\) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah:3:5f.|). Note the explanatory \tout' estin\ (that is) with the accusative after it as before it. In strkjv@Revelation:12:7| Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See strkjv@Romans:5:12; strkjv@John:8:44; strkjv@14:30; strkjv@16:11; strkjv@1John:3:12|. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).

rwp@Hebrews:2:15 @{And might deliver} (\kai apallaxˆi\). Further purpose with the first aorist active subjunctive of \appallass“\, old verb to change from, to set free from, in N.T. only here, strkjv@Luke:12:58; strkjv@Acts:19:12|. {Through fear of death} (\phob“i thanatou\). Instrumental case of \phobos\. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.|). Hence our need of Christ to break the power of sin and Satan in death. {All their lifetime} (\dia pantos tou zˆin\). Present active infinitive with \pas\ and the article in the genitive case with \dia\, "through all the living." {Subject to bondage} (\enochoi douleias\). Old adjective from \enech“\, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.

rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxˆs para M“usˆn ˆxi“tai\). Perfect passive indicative of \axio“\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxˆs\ in genitive case after \ˆxi“tai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz“\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.

rwp@Hebrews:3:5 @{And Moses} (\kai M“usˆs men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\h“s therap“n\). Old word, in LXX, only here in N.T. and quoted from strkjv@Numbers:12:7f|. Kin to the verb \therapeu“\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion t“n lalˆthˆsomen“n\). Objective genitive of the articular future passive participle of \lale“\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In strkjv@9:9| see \parabolˆ\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\h“s huios\). Instead of a \therap“n\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therap“n\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In strkjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).

rwp@Hebrews:4:7 @{He again defineth a certain day} (\palin tina horizei hˆmeran\). Present active indicative of \horiz“\, old verb to set a limit (\horos\, horizon) as in strkjv@Acts:17:26; strkjv@Romans:1:4|. {In David} (\en Daueid\). Attributing the Psalm to David or in the Psalter at any rate. {Hath been before said} (\proeirˆtai\). Perfect passive indicative referring to the quotation in strkjv@3:7,15|. {After so long a time} (\meta tosouton chronon\). The time between Joshua and David.

rwp@Hebrews:4:11 @{Let us therefore give diligence} (\spoudas“men oun\). Volitive subjunctive aorist of \spoudaz“\, old verb to hasten (2Timothy:4:9|), to be eager and alert (1Thessalonians:2:17|). The exhortation has a warning like that in strkjv@4:1|. {That no man fall} (\hina mˆ pesˆi\). Negative purpose with \hina mˆ\ and the second aorist active subjunctive of \pipt“\, to fall. {After the same example of disobedience} (\en t“i aut“i hupodeigmati tˆs apeitheias\). The unbelief is like that seen in the Israelites (3:12,18; strkjv@4:2|). \Hupodeigma\ is a late word from \hupodeiknumi\ (Matthew:3:7|) and means a copy (John:13:15; strkjv@James:5:10|). The Israelites set a terrible example and it is so easy to copy the bad examples.

rwp@Hebrews:4:12 @{The word of God} (\ho logos tou theou\). That just quoted about the promise of rest and God's rest, but true of any real word of God. {Living} (\z“n\). Cf. the Living God (3:12|). In Philo and the Book of Wisdom the Logos of God is personified, but still more in strkjv@John:1:1-18| where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See strkjv@John:6:63|: "The words which I have spoken are spirit and are life." {Active} (\energˆs\). Energetic, powerful (John:1:12; strkjv@Phillipians:3:21; strkjv@Colossians:1:29|). {Sharper} (\tom“teros\). Comparative of \tomos\, cutting (from \temn“\, to cut), late adjective, here only in the N.T. {Than} (\huper\). Often so after a comparative (Luke:16:8; strkjv@2Corinthians:12:13|). {Two-edged} (\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\). Present middle participle of \diikneomai\, old verb to go through, here only in N.T. {Even to the dividing} (\achri merismou\). Old word from \meriz“\ (\meros\, part), to partition. {Of soul and spirit} (\psuchˆs kai pneumatos\). As in strkjv@1Thessalonians:5:23; strkjv@1Corinthians:15:45|, but not an argument for trichotomy. Psychology is constantly changing its terminology. {Of both joints and marrow} (\harm“n te kai muel“n\). From \ar“\, to join, comes \harmos\, old word, here only in the N.T. \Muelos\ (from \mu“\, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. {Quick to discern} (\kritikos\). Verbal adjective in \-ikos\, from \krin“\, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. Songs:God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (\enthumˆse“n kai ennoi“n kardias\). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.

rwp@Hebrews:5:6 @{In another place} (\en heter“i\). That is strkjv@Psalms:110:4|. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (\hiereus\) occurs here which the author uses as synonymous with high priest (\archiereus\). The point lies in the meaning of the phrase "After the order of Melchizedek" (\kata tˆn taxin Melchisedek\). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (5:10-7:28|).

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:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphiˆmi\, to leave off or behind. {Of the first principles of Christ} (\tˆs archˆs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia tˆs archˆs t“n logi“n tou theou\ of strkjv@5:12|. {And press on} (\kai pher“metha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \pher“metha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes pher“metha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tˆn teleiotˆta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\mˆ palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachˆn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \piste“s\). What is meant by "dead works" (\apo nekr“n erg“n\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

rwp@Hebrews:6:14 @{Surely} (\ei mˆn\). By itacism for \ˆ mˆn\ (Deissmann, _Bible Studies_, p. 205). The quotation is from strkjv@Genesis:22:16f|. (the promise renewed to Abraham with an oath after offering of Isaac). {Blessing} (\eulog“n\). Hebraism (present active participle) for the Hebrew infinitive absolute and so with \plˆthun“n\ (multiplying).

rwp@Hebrews:7:26 @{Became us} (\hˆmin eprepen\). Imperfect active indicative of \prep“\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kech“rismenos apo t“n hamart“l“n\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsˆloteros t“n ouran“n genomenos\). "Having become higher than the heavens." Ablative case (\ouran“n\) after the comparative adjective (\hupsˆloteros\).

rwp@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu“\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skiƒi\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eik“n\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrˆmatistai\). Perfect passive indicative of \chrˆmatiz“\, old verb (from \chrˆma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phˆsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Horƒ poiˆseis\). Common Greek idiom with present active imperative of \hora“\ and the volitive future of \poie“\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.

rwp@Hebrews:8:9 @{In the day that I took them} (\en hˆmerƒi epilabomenou mou\). Genitive absolute (\mou\ and second aorist middle participle of \epilamban“\), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after \hˆmerƒi\ in place of \en hˆi epelabomen\, occurring also in Barn. strkjv@2:28. {By the hand} (\tˆs cheiros\). Technical use of the genitive of the part affected. {To lead them forth} (\exagagein autous\). Second aorist active infinitive of \exag“\ to denote purpose. {For they continued not} (\hoti autoi ouk enemeinan\). First aorist active indicative of \emmen“\, old verb to remain in (Acts:14:22|). The Israelites broke the covenant. Then God annulled it. {I regarded not} (\ˆmelˆsa\). "I neglected" as in strkjv@2:3|. The covenant was void when they broke it.

rwp@Hebrews:8:13 @{In that he saith} (\en t“i legein\). Locative case of the articular present active infinitive of \leg“\, "in the saying as to him." {He hath made the first old} (\pepalai“ken tˆn pr“tˆn\). Perfect active indicative of \palaio“\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai gˆraskon\). \Gˆrask“\ is old verb from \gˆras\ (age) like \ger“n\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz“\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?

rwp@Hebrews:9:3 @{After the second veil} (\meta to deuteron katapetasma\). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (\Hagia Hagi“n\). The word \katapetasma\ is from \katapetannumi\, to spread down, and we have already had it in strkjv@6:19|. Cf. also strkjv@Matthew:27:51|.

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

rwp@Hebrews:9:27 @{It is appointed} (\apokeitai\). Present middle (or passive) of \apokeimai\, "is laid away" for men. Cf. same verb in strkjv@Luke:19:20; strkjv@Colossians:1:5; strkjv@2Timothy:4:8| (Paul's crown). {Once to die} (\hapax apothanein\). Once for all to die, as once for all to live here. No reincarnation here. {After this cometh judgement} (\meta touto krisis\). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matthew:25:31-46; strkjv@John:5:25-29|).

rwp@Hebrews:10:2 @{Else they would not have ceased?} (\epei ouk an epausanto;\). Ellipsis of condition after \epei\ (since if they really did perfect) with the conclusion of the second-class condition (\an\ and the aorist middle indicative of \pauomai\). {To be offered} (\prospheromenai\). Regular idiom, participle (present passive) with \pauomai\ (Acts:5:42|). {Because} (\dia to\). \Dia\ with the accusative of the articular infinitive, "because of the having" (\echein\) as to the worshippers (\tous latreuontas\, accusative of general reference of the articular participle), not "would have had." {No more conscience of sins} (\mˆdemian eti suneidˆsin hamarti“n\). Rather "consciousness of sins" as in strkjv@9:14|. {Having been once cleansed} (\hapax kekatharismenous\). Perfect passive participle of \kathariz“\, "if they had once for all been cleansed."

rwp@Hebrews:10:26 @{If we sin wilfully} (\hekousi“s hamartanont“n hˆm“n\). Genitive absolute with the present active participle of \hamartan“\, circumstantial participle here in a conditional sense. {After that we have received} (\meta to labein\). "After the receiving" (accusative case of the articular infinitive second aorist active of \lamban“\ after \meta\). {Knowledge} (\epign“sin\). "Full knowledge," as in strkjv@6:4f|. {There remaineth no more} (\ouketi apoleipetai\). "No longer is there left behind" (present passive indicative as in strkjv@4:9|), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18|).

rwp@Hebrews:10:29 @{How much} (\pos“i\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\tim“rias\). Genitive case with \axi“thˆsetai\ (first future passive of \axio“\, to deem worthy). The word \tim“ria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatˆsas\). First aorist active articular participle of \katapate“\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en h“i hˆgiasthˆ\). First aorist passive indicative of \hagiaz“\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz“\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).

rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathˆsate\). First aorist active indicative of \sunpathe“\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tˆn harpagˆn\). "The seizing," "the plundering." Old word from \harpaz“\. See strkjv@Matthew:23:35|. {Of your possessions} (\t“n huparchont“n hum“n\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch“\ used as a substantive (cf. \hum“n\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech“\) in indirect discourse after \gin“skontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \gin“skontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men“\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).

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

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plei“n\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hˆs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturˆthˆ\). First aorist passive indicative of \marture“\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturˆthˆ\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturˆthˆ\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture“\. {Through it} (\di' autˆs\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothan“n\). Second aorist active participle of \apothnˆsk“\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

rwp@Hebrews:11:8 @{Not knowing whither he went} (\mˆ epistamenos pou erchetai\). Usual negative \mˆ\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exˆlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klˆronomian\).

rwp@Hebrews:11:15 @{Had been mindful} (\emnˆmoneuon\)-- {would have had} (\eichon an\). Condition of second class (note \an\ in conclusion) with the imperfect (not aorist) in both condition and conclusion. Songs:it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time). {Opportunity to return} (\kairon anakampsai\). Old verb \anakampt“\ to bend back, to turn back (Matthew:2:12|), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

rwp@Hebrews:11:16 @{They desire} (\oregontai\). Present middle indicative of \oreg“\, old word for stretching out after, yearning after as in strkjv@1Timothy:3:1|. {Their God} (\theos aut“n\). Predicate nominative with the epexegetic infinitive \epikaleisthai\ (to be called) used with \ouk epaischunetai\ (is not ashamed).

rwp@Hebrews:11:26 @{The reproach of Christ} (\ton oneidismon tou Christou\). See strkjv@Psalms:89:51| for the language where "the Messiah" ("The Anointed One") is what is meant by \tou Christou\, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (12:2; strkjv@13:12|). There is today as then (Hebrews:13:13|) a special reproach (\oneidismos\, already, strkjv@10:33|) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (\meizona plouton\) than "the treasures of Egypt" (\t“n Aiguptou thˆsaur“n\, ablative case after comparative \meizona\, for which see strkjv@Matthew:6:19f.|). Moses was laying up treasure in heaven. {For he looked unto the recompense of reward} (\apeblepen gar eis tˆn misthapodosian\). In perfect active of \apoblep“\, "for he was looking away (kept on looking away)." For \misthapodosia\ see strkjv@10:35|.

rwp@Hebrews:11:27 @{Not fearing} (\mˆ phobˆtheis\). Negative \mˆ\ with first aorist passive participle of \phobe“\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekarterˆsen\). First aorist (constative) active indicative of \kartere“\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton h“s hor“n\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).

rwp@Hebrews:11:30 @{Fell down} (\epesan\). "Fell," second aorist active indicative of \pipt“\ with first aorist endings as often in the _Koin‚_. {After they had been compassed} (\kukl“thenta\). First aorist passive participle of \kuklo“\, old verb to encircle (from \kuklos\, circle) as in strkjv@Acts:14:20|. Antecedent action here.

rwp@Hebrews:11:37 @{They were stoned} (\elithasthˆsan\). Like Zechariah son of Jehoiada (2Chronicles:24:20|). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of \lithaz“\ (John:10:31|). {They were sawn asunder} (\epristhˆsan\). First aorist passive indicative of \pri“\ or \priz“\, old verb (\prion\, a saw). Cruel Jewish punishment (Amos:1:3|) said to have been inflicted on Isaiah. {They were tempted} (\epeirasthˆsan\). First aorist passive indicative of \peiraz“\. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after \epristhˆsan\. One of the seven brothers was fried (II Macc. strkjv@7:4) and so \eprˆsthesan\ (were burned) from \pimpra“\ (Acts:28:6|) has been suggested. {With the sword} (\en phon“i machairˆs\). "In (by) slaughter of the sword" (Ionic form of the genitive \machaires\ as in strkjv@Exodus:17:13; strkjv@Numbers:21:24|). The fate of unpopular prophets (1Kings:10:10; strkjv@Jeremiah:26:23|). {They went about} (\periˆlthon\). Constative aorist active indicative of \perierchomai\ (picturesque compound verb). Here the sufferings of the living. {In sheep skins} (\en mˆl“tais\). Late word from \mˆlon\ (sheep), rough garment of prophets as Elijah (1Kings:19:13,19|), here only in N.T. In Byzantine Greek a monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\, old word from \der“\, to flay (Matthew:21:35|), here only in N.T. \Aigeios\, old adjective (from \aix\, goat), here only in N.T. {Being destitute} (\husteroumenoi\). Present passive participle of \hustere“\, old verb to be left behind, used by Paul of himself (2Corinthians:11:9|). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib“\, common verb to oppress. {Evil entreated} (\kakouchoumenoi\). Present passive participle of \kakouche“\, late compound verb from obsolete \kakouchos\ (\kakos\ and \ech“\), in LXX (1Kings:2:26|), in N.T. only here and strkjv@13:3|. See \sunkakoucheisthai\ in strkjv@11:25|.

rwp@Hebrews:12:2 @{Looking unto} (\aphor“ntes eis\). Present active participle of \aphora“\, old verb to look away, "looking away to Jesus." In N.T. only here and strkjv@Phillipians:2:23|. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in strkjv@11:26| (\apeblepen\). {The author} (\ton archˆgon\). See strkjv@2:10| for this word. "The pioneer of personal faith" (Moffatt). {Perfecter} (\telei“tˆn\). A word apparently coined by the writer from \teleio“\ as it has been found nowhere else. Vulgate has _consummator_. {For the joy} (\anti tˆs charas\). Answering to, in exchange for (verse 16|), at the end of the race lay the joy "set before him" (\prokeimenˆs aut“i\), while here was the Cross (\stauron\) at this end (the beginning of the race) which he endured (\hupemeinen\, aorist active indicative of \hupomen“\), {despising shame} (\aischunˆs kataphronˆsas\). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" strkjv@Phillipians:2:8|). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. {Hath sat down} (\kekathiken\). Perfect active indicative of \kathiz“\, and still is there (1:3|).

rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu“\, as agent (\-tˆs\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep“\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagˆsometha\). Second future passive of \hupotass“\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\t“i patri t“n pneumat“n\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.

rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lupˆs\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai mˆ ex hˆm“n\). {Peaceable fruit} (\karpon eirˆnikon\). Old adjective from \eirˆnˆ\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' autˆs gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz“\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.

rwp@Hebrews:12:14 @{Follow after peace} (\eirˆnˆn di“kete\). Give peace a chase as if in a hunt. {With all men} (\meta pant“n\). Like Paul's use of \di“k“\ with \eirˆnˆn\ in strkjv@Romans:14:19| and his to \ex hum“n\ (so far as proceeds from you) in strkjv@12:18|. This lesson the whole world needs including Christians. {Sanctification} (\hagiasmon\). Consecration as in strkjv@1Thessalonians:4:7; strkjv@Romans:6:19|, etc. {Without which} (\hou ch“ris\). Ablative case of the relative with \ch“ris\ (post positive here). About seeing God compare strkjv@Matthew:5:8| where we have \katharoi\.

rwp@Hebrews:12:17 @{Ye know} (\iste\). Regular form for the second person of \oida\ rather than the _Koin‚_ \oidate\. {He was rejected} (\apedokimasthˆ\). First aorist passive indicative of \apodokimaz“\, old verb to disapprove (Matthew:21:42|). {Place of repentance} (\metanoias topon\). \Metanoia\ is change of mind and purpose, not sorrow though he had tears (\meta dakru“n\) afterwards as told in strkjv@Genesis:27:38|. He sought it (\autˆn\, the blessing \eulogian\) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Genesis:27:33|). Esau is a tragic example of one who does a wilful sin which allows no second chance (Hebrews:6:6; strkjv@10:26|). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.

rwp@Hebrews:12:18 @{Ye are not come} (\ou proselˆluthate\). Perfect active indicative of \proserchomai\. There is no word here in the Greek for "a mount" like \orei\ in verses 20,22| (and strkjv@Exodus:19:12f.; strkjv@Deuteronomy:4:11|), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of \puri\ ("a palpable and kindled fire " when \puri\ would be the dative case after \proselˆluthate\). {That might be touched} (\psˆlaph“men“i\). Present passive participle (dative case) of \psˆlapha“\, old verb to handle, to touch (Luke:24:39|). {That burned with fire} (\kekaumen“i puri\). Perfect passive participle of \kai“\, old verb to burn, with instrumental case \puri\ (fire), unless the other view (above) is correct.

rwp@Hebrews:13:7 @{Remember} (\mnˆmoneuete\). Present active imperative of \mnˆmoneu“\, old verb to be _mindful_ of (from \mnˆm“n\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\t“n hˆgoumen“n hum“n\). Present middle participle of \hˆgeomai\ with genitive of the person (\hum“n\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\h“n anathe“rountes tˆn ekbasin tˆs anastrophˆs\). No "and" in the Greek, but the relative \h“n\ (whose) in the genitive case after \anastrophˆs\, "considering the issue of whose life." Present active participle of \anathe“re“\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain“\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tˆn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.

rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith“\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik“\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne“\ old verb (from \agre“\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\h“s logon apod“sontes\). Regular Greek idiom with \h“s\ and the future participle. For \logon apodid“mi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai mˆ stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitelˆs\ and this from \lu“\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.

rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mˆden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin“\, old verb to separate (\krin“\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik“\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\klud“ni thalassˆs\). Old word (from \kluz“\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz“\ (from \klud“n\), to toss by waves. {Driven by the wind} (\anemizomen“i\). Present passive participle (agreeing in case with \klud“ni\) of \anemiz“\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz“\ (Mayor). The old Greek used \anemo“\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz“\ and \peripher“ anem“i\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomen“i\). Present passive participle also in agreement with \klud“ni\ from \ripiz“\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

rwp@James:1:12 @{Endureth} (\hupomenei\). Present active indicative of \hupomen“\. Cf. verse 3|. {Temptation} (\peirasmon\). Real temptation here. See verse 2| for "trials." {When he hath been approved} (\dokimos genomenos\). "Having become approved," with direct reference to \to dokimion\ in verse 3|. See also strkjv@Romans:5:4| for \dokimˆ\ (approval after test as of gold or silver). This beatitude (\makarios\) is for the one who has come out unscathed. See strkjv@1Timothy:6:9|. {The crown of life} (\ton stephanon tˆs z“ˆs\). The same phrase occurs in strkjv@Revelation:2:10|. It is the genitive of apposition, life itself being the crown as in strkjv@1Peter:5:4|. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|, nor to the linen fillet (\diadˆma\) of royalty (Psalms:20:3|, where \stephanos\ is used like \diadˆma\, the kingly crown). \Stephanos\ has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew:27:29|). {The Lord}. Not in the oldest Greek MSS., but clearly implied as the subject of \epˆggeilato\ ({he promised}, first aorist middle indicative).

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:1:26 @{Thinketh himself to be religious} (\dokei thrˆskos einai\). Condition of first class (\ei-dokei\). \Thrˆskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrˆskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\mˆ chalinag“g“n gl“ssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinag“ge“\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo“\) one's mouth (Matthew:22:12| \ephim“thˆ\). {Deceiveth} (\apat“n\). Present active participle from \apatˆ\ (deceit). He plays a trick on himself. {Religion} (\thrˆskeia\). Later form of \thrˆskiˆ\ (Herodotus) from \thrˆskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.

rwp@James:2:2 @{For} (\gar\). An illustration of the prohibition. {If there come in} (\ean eiselthˆi\). Condition of third class (supposable case) with \ean\ and second (ingressive) aorist active subjunctive of \eiserchomai\. {Into your synagogue} (\eis sunag“gˆn hum“n\). The common word for the gathering of Jews for worship (Luke:12:11|) and particularly for the building where they met (Luke:4:15,20,28|, etc.). Here the first is the probable meaning as it clearly is in strkjv@Hebrews:10:25| (\tˆn episunag“gˆn heaut“n\), where the longer compound occurs. It may seem a bit odd for a Christian church (\ekklˆsia\) to be termed \sunag“gˆ\, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (_Haer_. XXX. 18) states that the Ebionites call their church \sunag“gˆ\, not \ekklˆsia\. In the fourth century an inscription has \sunag“gˆ\ for the meeting-house of certain Christians. {A man with a gold ring} (\anˆr chrusodaktulios\). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has \chrusocheir\ (gold-handed) and Epictetus has \chrusous daktulious\ (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent). {In fine clothing} (\en esthˆti lamprƒi\). "In bright (brilliant) clothing" as in strkjv@Luke:23:11; strkjv@Acts:10:30; strkjv@Revelation:18:41|. In contrast with "vile clothing" (\en ruparƒi esthˆti\), "new glossy clothes and old shabby clothes" (Hort). \Ruparos\ (late word from \rupos\, filth, strkjv@1Peter:3:21|) means filthy, dirty. In N.T. only here and strkjv@Revelation:22:11| (filthy). {Poor man} (\pt“chos\). Beggarly mendicant (Matthew:19:21|), the opposite of \plousios\ (rich).

rwp@James:2:12 @{Songs:speak ye, and so do} (\hout“s laleite kai hout“s poieite\). Present active imperatives as a habit. For the combination see strkjv@1:19-21| contrasted with strkjv@1:22-25|, and strkjv@1:26| with strkjv@1:27|. {By a law of liberty} (\dia nomou eleutherias\). The law pictured in strkjv@1:25|, but law, after all, not individual caprice of "personal liberty." See strkjv@Romans:2:12| for this same use of \dia\ with \krin“\ in the sense of accompaniment as in strkjv@Romans:2:27; strkjv@4:11; strkjv@14:20|. "Under the law of liberty."

rwp@James:2:14 @{What doth it profit?} (\ti ophelos;\). Rhetorical question, almost of impatience. Old word from \ophell“\, to increase, in N.T. only here, verse 16; strkjv@1Corinthians:15:32|. "\Ti ophelos\ was a common expression in the vivacious style of a moral diatribe" (Ropes). {If a man say} (\ean legˆi tis\). Condition of third class with \ean\ and the present active subjunctive of \leg“\, "if one keep on saying." {He hath faith} (\pistin echein\). Infinitive in indirect assertion after \legˆi\. {But have not works} (\erga de mˆ echˆi\). Third-class condition continued, "but keeps on not having (\mˆ\ and present active subjunctive \echˆi\) works." It is the spurious claim to faith that James here condemns. {Can that faith save him?} (\mˆ dunatai hˆ pistis s“sai auton;\). Negative answer expected (\mˆ\). Effective aorist active infinitive \s“sai\ (from \s“z“\). The article \hˆ\ here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

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:4:1 @{Whence} (\pothen\). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes. {Wars} (\polemoi\) {--fightings} (\machai\). {War} (\polemos\, old word, strkjv@Matthew:24:6|) pictures the chronic state or campaign, while \machˆ\ (also old word, strkjv@2Corinthians:7:5|) presents the separate conflicts or battles in the war. Songs:James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here. {Of your pleasures} (\ek t“n hˆdon“n hum“n\). Old word from \hˆdomai\. Ablative case here after \ek\, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires. {That war} (\t“n strateuomen“n\). Present middle articular participle (ablative case agreeing with \hˆdon“n\) of \strateu“\, to carry on a campaign, here as in strkjv@1Peter:2:11| of the passions in the human body. James seems to be addressing nominal Christians, "among you" (\en humin\). Modern church disturbances are old enough in practice.

rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume“\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zˆloute\). Present active indicatives of \phoneu“\ (old verb from \phoneus\, murderer) and \zˆlo“\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan“\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zˆloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to mˆ aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite“\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Humƒs\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite“\ and \aiteomai\ often "an extinct subtlety."

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@James:4:14 @{Whereas ye know not} (\hoitines ouk epistasthe\). The longer relative \hostis\ defines here more precisely (like Latin _qui_) \hoi legontes\ (ye who say) of verse 13| in a causal sense, as in strkjv@Acts:10:47|, "who indeed do not know" (present middle indicative of \epistamai\). {What shall be on the morrow} (\tˆs aurion\). Supply \hˆmeras\ (day) after \aurion\. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have \to tˆs aurion\ ("the matter of tomorrow"), while A P cursives have \ta tˆs aurion\ ("the things of tomorrow"). The sense is practically the same, though \to tˆs aurion\ is likely correct. {What is your life?} (\poia hˆ z“ˆ hum“n\). Thus Westcott and Hort punctuate it as an indirect question, not direct. \Poia\ is a qualitative interrogative (of what character). {As vapour} (\atmis\). This is the answer. Old word for mist (like \atmos\, from which our "atmosphere"), in N.T. only here and strkjv@Acts:2:19| with \kapnou\ (vapour of smoke (from strkjv@Joel:2:30|). {For a little time} (\pros oligon\). See same phrase in strkjv@1Timothy:4:8|, \pros kairon\ in strkjv@Luke:8:13|, \pros h“ran\ in strkjv@John:5:35|. {That appeareth and then vanisheth away} (\phainomenˆ epeita kai aphanizomenˆ\). Present middle participles agreeing with \atmis\, "appearing, then also disappearing," with play on the two verbs (\phainomai, aphaniz“\ as in strkjv@Matthew:6:19|, from \aphanˆs\ hidden strkjv@Hebrews:4:13|) with the same root \phan\ (\phain“, a-phan-ˆs\).

rwp@James:5:12 @{Above all things} (\pro pant“n\). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew:5:34-37|). It is not out of place here. See the same phrase in strkjv@1Peter:4:8|. Robinson (_Ephesians_, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes). {Swear not} (\mˆ omnuete\). Prohibition of the habit (or to quit doing it if guilty) with \mˆ\ and the present active imperative of \omnu“\. The various oaths (profanity) forbidden (\mˆte\, thrice) are in the accusative case after \omnuete\, according to rule (\ouranon, gˆn, horkon\). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus. {Let be} (\ˆt“\). Imperative active third singular of \eimi\, late form (1Corinthians:16:22|) for \est“\. "Your yea be yea" (and no more). A different form from that in strkjv@Matthew:5:37|. {That ye fall not under judgment} (\hina mˆ hupo krisin pesˆte\). Negative purpose with \hina mˆ\ and the second aorist active subjunctive of \pipt“\, to fall. See \hina mˆ krithˆte\ in verse 9|. \Krisis\ (from \krin“\) is the act of judging rather than the judgment rendered (\krima\ strkjv@James:3:1|).

rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene“\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth“\). First aorist (ingressive) middle imperative of \proskale“\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasth“san ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elai“i\). First aorist active participle of \aleiph“\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasth“san\ (pray). See the same use of \aleiph“ elai“i\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph“\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

rwp@James:5:17 @{Of like passions with us} (\homoiopathˆs hˆmin\). Associative-instrumental case \hˆmin\ as with \homoios\. This old compound adjective (\homoios, pasch“\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchˆi prosˆuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchˆi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugˆi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou mˆ brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech“\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \mˆ\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mˆnas hex\). Accusative of extent of time.

rwp@James:5:20 @{Let him know} (\gin“sket“\). Present active imperative third person singular of \gin“sk“\, but Westcott and Hort read \gin“skete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph“\ of verse 19|. {From the error} (\ek planˆs\). "Out of the wandering" of verse 19| (\planˆ\, from which \plana“\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchˆn ek thanatou\). The soul of the sinner (\hamart“lon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\s“sei\). {Shall cover a multitude of sins} (\kalupsei plˆthos hamarti“n\). Future active of \kalupt“\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.

rwp@Info_John @ LIKE THE JOHANNINE EPISTLES Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" (\ho presbuteros\), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Peter:5:1|) he calls himself "your fellow-elder" (\ho sunpresbuteros\). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in strkjv@1John:1:1-4| and the Cerinthian type which denied the identity of the man Jesus and the _aeon_ Christ which came on Jesus at his baptism and left him at his death on the Cross as in strkjv@1John:2:22|. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

rwp@Info_John @ BUT DIFFERENT FROM THE APOCALYPSE It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Revelation:1:4,9; strkjv@22:8|), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (_Prolegomena_, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. Songs:one ventures to call attention to the statement in strkjv@Acts:4:13| where Peter and John are described as \agrammatoi kai idi“tai\ (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's _Greek Papyri_, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz“\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos ˆn\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eip“n\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis“ mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis“ mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti pr“tos mou ˆn\). Paradox, but clear. He had always been (\ˆn imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Pr“tos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin‚_. Songs:the Beloved Disciple came first (\pr“tos\) to the tomb, ahead of Peter (20:4|). Songs:also \pr“ton hum“n\ in strkjv@15:18| means "before you" as if it were \proteron hum“n\. Verse 30| repeats these words almost exactly.

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

rwp@John:1:27 @{Coming after me} (\opis“ mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus“ autou ton himanta tou hupodˆmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodˆma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus“\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.

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:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep“\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histˆkei\ before. He repeats part of the tribute in verse 29|.

rwp@John:1:37 @{Heard him speak} (\ˆkousan autou lalountos\). First active indicative of \akou“\ and present active participle of \lale“\ in genitive case agreeing with \autou\, object of \akou“\. "Heard him speaking" (kind of indirect discourse). John had disciples (\mathˆtai\, learners, from \manthan“\, to learn). {They followed Jesus} (\ˆkolouthˆsan t“i Iˆsou\). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of \akolouthe“\). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.

rwp@John:1:39 @{Come and ye shall see} (\erchesthe kai opsesthe\). Polite invitation and definite promise (future middle indicative \opsesthe\ from \hora“\, correct text, not imperative \idete\). {Where he abode} (\pou menei\). Indirect question preserving the present active indicative after secondary tense (\eidan\, saw) according to regular Greek idiom. Same verb \men“\ as in 38|. {With him} (\par' aut“i\). "By his side," "beside him." {That day} (\tˆn hˆmeran ekeinˆn\). Accusative of extent of time, all during that day. {About the tenth hour} (\h“ra h“s dekatˆ\). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See strkjv@20:19| "evening on that day," clearly Roman time. Thus also strkjv@John:19:14| (sixth hour, morning) and strkjv@Mark:15:25| (third hour, nine A.M.) suit. To his latest day John never forgot the hour when first he met Jesus.

rwp@John:1:40 @{Andrew} (\Andreas\). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also strkjv@6:8; strkjv@12:22|). The more formal call of Andrew and Simon, James and John, comes later (Mark:1:16ff.; strkjv@Matthew:4:18ff.; strkjv@Luke:3:1-11|). {That heard John speak} (\t“n akousant“n para I“anou\). "That heard from John," a classical idiom (\para\ with ablative after \akou“\) seen also in strkjv@6:45; strkjv@7:51; strkjv@8:26,40; strkjv@15:15|.

rwp@John:1:41 @{He findeth first} (\heuriskei houtos pr“ton\). "This one finds (vivid dramatic present) first" (\prot“n\). \Prot“n\ (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" (\ton adelphon ton idion Sim“na\) before he did anything else. But Aleph L W read \pr“tos\ (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have \mane\ for Greek \pr“i\ (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably \pr“ton\ is correct, but even so John likely brought also his brother James after Andrew's example. {We have found the Messiah} (\Heurˆkamen ton Messian\). First aorist active indicative of \heurisk“\. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him." {Which is} (\ho estin\). Same explanatory neuter relative as in verse 38|, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and strkjv@4:25|, elsewhere translated into \Christos\, Anointed One, from \chri“\, to anoint. See on ¯Matthew:1:1| for discussion.

rwp@John:1:50 @{Answered and said} (\apekrithˆ kai eipen\). This redundant use of both verbs (cf. strkjv@1:26|) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (_Aramaic Origin_, etc., p. 53). {Because} (\hoti\). Causal use of \hoti\ at beginning of the sentence as in strkjv@14:19; strkjv@15:19; strkjv@16:6|. The second \hoti\ before \eidon\ (I saw) is either declarative (that) or merely recitative (either makes sense here). {Thou shalt see greater things than these} (\meiz“ tout“n opsˆi\). Perhaps volitive future middle indicative of \hora“\ (though merely futuristic is possible as with \opsesthe\ in 51|) ablative case of \tout“n\ after the comparative adjective \meiz“\. The wonder of Nathanael no doubt grew as Jesus went on.

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:2:6 @{Waterpots} (\hudriai\). Old word from \hud“r\ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (\lithinai\ as in strkjv@2Corinthians:3:3|) jars full of water were kept handy ({set there}, \keimenai\, present middle participle of \keimai\) at a feast for ceremonial cleansing of the hands (2Kings:3:11; strkjv@Mark:7:3|), "after the Jews' manner of purifying" (\kata ton katharismon t“n Ioudai“n\). See strkjv@Mark:1:44; strkjv@Luke:2:22| for the word \katharismos\ (from \kathariz“\) which fact also raised a controversy with disciples of John because of his baptizing (John:3:25|). {Containing} (\ch“rousai\). Present active participle feminine plural of \ch“re“\, old verb from \ch“ros\, place, space, having space or room for. {Two or three firkins apiece} (\ana metrˆtas duo ˆ treis\). The word \metrˆtˆs\, from \metre“\, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew _bath_ (2Chronicles:4:5|), here only in N.T., about 8 1/2 English gallons. Each \hudria\ thus held about 20 gallons. This common distributive use of \ana\ occurs here only in this Gospel, but is in strkjv@Revelation:4:8|. In strkjv@John:4:28| a much smaller \hudria\ was used for carrying water.

rwp@John:2:13 @{The passover of the Jews} (\to pascha t“n Ioudai“n\). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in strkjv@6:4|. There may be another (5:1|), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.

rwp@John:2:14 @{Those that sold} (\tous p“lountas\). Present active articular participle of \p“le“\, to sell. They were in the Court of the Gentiles within the temple precinct (\en t“i hier“i\), but not in the \naos\ or temple proper. The sacrifices required animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and "changers of money" (\kermatistas\, from \kermatiz“\, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mark:11:15-17; strkjv@Matthew:21:12f.; strkjv@Luke:10:45f.|) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

rwp@John:2:22 @{When therefore he was raised from the dead} (\Hote oun ˆgerthˆ ek nekr“n\). First aorist passive indicative of \egeir“\, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (\episteusan tˆi graphˆi\). They "believed" again. Dative case \graphˆi\. Probably strkjv@Psalms:16:10| is meant (Acts:2:31; strkjv@13:35|). {And the word which Jesus had said} (\kai t“i log“i hon eipen\). Dative case \log“i\ also, but \hon\ (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in strkjv@2:19|. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in strkjv@1:21|. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mark:14:58|), "I can destroy" (Matthew:26:61|), neither of which he said.

rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalˆm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en tˆi heortˆi\). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though \to pascha\ is used either for the passover meal or for the whole eight days. {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu“\. {Beholding his signs} (\the“rountes autou ta sˆmeia\). Present active participle (causal use) of \the“re“\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

rwp@John:3:22 @{After these things} (\meta tauta\). Transition after the interview with Nicodemus. For the phrase see strkjv@5:1; strkjv@6:1; strkjv@7:1|. {Into the land of Judea} (\eis tˆn Ioudaian gˆn\). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" (\hˆ Ioudaia ch“ra\) in strkjv@Mark:1:5|. {He tarried} (\dietriben\). Descriptive imperfect active of \diatrib“\, old verb to rub between or hard, to spend time (Acts:14:3|). {Baptized} (\ebaptizen\). Imperfect active of \baptiz“\. "He was baptizing." The six disciples were with him and in strkjv@4:2| John explains that Jesus did the baptizing through the disciples.

rwp@John:3:30 @{Must} (\dei\). It has to be (see strkjv@3:14|). He is to go on growing (present active infinitive \auxanein\) while I go on decreasing (present passive infinitive \elattousthai\, from comparative \elatt“n\, less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Matthew:11:2; strkjv@Luke:7:19|). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his _via dolorosa_. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).

rwp@John:3:31 @{Is above all} (\epan“ pant“n\). Ablative case with the compound preposition \epan“\. See the same idea in strkjv@Romans:9:5|. Here we have the comments of Evangelist (John) concerning the last words of John in verse 30| which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses 31-36| as dislocated and put them after verse 21| (the interview with Nicodemus), but they suit better here. {Of the earth} (\ek tˆs gˆs\). John is fond of this use of \ek\ for origin and source of character as in strkjv@1:46; strkjv@1John:4:5|. Jesus is the one that comes out of heaven (\ho ek tou ouranou erchomenos\) as he has shown in strkjv@1:1-18|. Hence he is "above all."

rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Iˆsous autos ouk ebaptizen all' hoi mathˆtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

rwp@John:4:12 @{Art thou} (\Mˆ su ei\). Expecting a negative answer. {Greater than our father Jacob} (\meiz“n ei tou patros hˆm“n Iak“b\). Ablative case \patros\ after the comparative adjective \meiz“n\ (positive \megas\). The Samaritans claimed descent from Jacob through Joseph (tribes of Ephraim and Manasseh). {Cattle} (\thremmata\). Old word from \treph“\, to nourish, nursling, child, flock, cattle. Only here in N.T.

rwp@John:4:43 @{After the two days} (\Meta tas duo hˆmeras\). Those in verse 40|. {Into Galilee} (\eis tˆn Galilaian\). As he had started to do (verse 3|) before the interruption at Sychar.

rwp@John:5:14 @{Findeth him} (\heuriskei auton\). Dramatic present as in strkjv@1:45|, possibly after search as in strkjv@9:35|. {Sin no more} (\mˆketi hamartane\). "No longer go on sinning." Present active imperative with \mˆketi\, a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John:8:11|). He had suffered for 38 years. All sickness is not due to personal sin (9:3|), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew:1:21|). {Lest a worse thing befall thee} (\hina mˆ cheiron soi ti genˆtai\). Negative final clause with second aorist middle subjunctive of \ginomai\. \Cheiron\ is comparative of \kakos\, bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge.

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

rwp@John:5:25 @{And now is} (\kai nun estin\). See strkjv@4:23| for this phrase. Not the future resurrection in verse 28|, but the spiritual resurrection here and now. {The dead} (\hoi nekroi\). The spiritually dead, dead in trespasses and sins (Ephesians:2:1,5; strkjv@5:14|). {Shall hear the voice of the Son of God} (\akousousin tˆs ph“nˆs tou huiou tou theou\). Note three genitives (\ph“nˆs\ after \akousousin\, \huiou\ with \ph“nˆs\, \theou\ with \huiou\). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in strkjv@10:36; strkjv@11:4|. {Shall live} (\zˆsousin\). Future active indicative, shall come to life spiritually.

rwp@John:5:30 @{I} (\Eg“\). The discourse returns to the first person after using "the Son" since verse 19|. Here Jesus repeats in the first person (as in strkjv@8:28|) the statement made in verse 19| about the Son. In John \emautou\ is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in strkjv@Matthew:8:8; strkjv@Luke:7:7f|. {Righteous} (\dikaia\). As all judgements should be. The reason is plain (\hoti\, because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son's task as Judge is simple enough, the will of the Father which he knows (verse 20|).

rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg“ de ech“ tˆn marturian meiz“ tou I“anou\). Literally, "But I have the witness greater than John's." \Meiz“\ (\meizona\) is predicate accusative and \I“anou\ is ablative of comparison after \meiz“\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina telei“s“\). Final clause with \hina\ and first aorist active subjunctive of \teleio“\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell“\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.

rwp@John:5:39 @{Ye search} (\eraunƒte\). Proper spelling as the papyri show rather than \ereunƒte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais z“ˆn ai“nion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke“\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.

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

rwp@John:6:3 @{Into the mountain} (\eis to oros\). From the level of the Jordan valley up into the high hill on the eastern side. Mark (Mark:6:46|) and Matthew (Matthew:14:23|) mention that after the miracle Jesus went further up into the mountain to pray. {Sat} (\ekathˆto\). Imperfect middle of \kathˆmai\, was sitting, a picture of repose.

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair“\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agoras“men;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phag“sin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ (defective verb).

rwp@John:6:7 @{Two hundred pennyworth of bread} (\diakosi“n dˆnari“n artoi\). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/3 cents. The denarius was the usual pay for a day's labour (Matthew:20:2,9,13|). This item in strkjv@Mark:6:37|, but not in Matthew or Luke. {That every one may take a little} (\hina hekastos brachu labˆi\). Final clause with \hina\ and second aorist active subjunctive of \lamban“\. This detail in John alone.

rwp@John:6:16 @{When evening came} (\h“s opsia egeneto\). "The late hour" (\h“ra\ understood), and so in late Greek the adjective is used as a substantive. It is late evening (real evening), not the early evening in mid-afternoon (Matthew:14:15|). The disciples were in no hurry to start back to Bethsaida in Galilee (Mark:6:45|), Capernaum in John (John:6:17|).

rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk“\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote h“de gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:6:38 @{I am come down} (\katabebˆka\). Perfect active indicative of \katabain“\. See on ¯33| for frequent use of this phrase by Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\. {Not to do} (\ouch hina poi“\). "Not that I keep on doing" (final clause with \hina\ and present active subjunctive of \poie“\). {But the will} (\alla to thelˆma\). Supply \hina poi“\ after \alla\, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; strkjv@5:30|).

rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\apˆlthon eis ta opis“\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis“\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate“\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.

rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar ˆthelen en tˆi Ioudaiƒi\). Imperfect active of \thel“\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\ezˆtoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.

rwp@John:7:5 @{For even his brethren did not believe on him} (\oude gar hoi adelphoi autou episteuon eis auton\). Literally, "For not even were his brothers believing on him." Imperfect tense of \pisteu“\ with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke:4:16-31; strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58|), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark:3:31-35; strkjv@Matthew:12:46-50; strkjv@Luke:8:19-21|). The brothers here are sarcastic.

rwp@John:7:8 @{Go ye up to the feast} (\humeis anabˆte eis tˆn heortˆn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg“\ (I). Second aorist active imperative of \anabain“\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg“ oup“ anabain“\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup“\) is genuine before "fulfilled" (\peplˆr“tai\, perfect passive indicative of \plˆro“\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

rwp@John:7:10 @{Were gone up} (\anebˆsan\). Second aorist active indicative of \anabain“\, not past perfect though the action is antecedent in fact to the following \tote anebˆ\. The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (2:9; strkjv@4:45|). {He also} (\tote autos\). As well as the brothers. {Not publicly} (\ou phaner“s\). Against their advice in verse 4|, using \phaner“son\ (the very same word stem). {But as it were in secret} (\alla h“s en krupt“i\). "Not with the usual caravan of pilgrims" (Bernard). Just the opposite of their advice in verse 4| with the same phrase \en phaner“i\. Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (7:26,28; strkjv@18:20|).

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:8:12 @{Again therefore} (\palin oun\). This language fits in better with strkjv@7:52| than with strkjv@8:11|. Just suppose Jesus is in the temple on the following day. {Unto them} (\autois\). The Pharisees and crowds in the temple after the feast was past. {I am the light of the world} (\eg“ eimi to ph“s tou kosmou\). Jesus had called his followers "the light of the world" (Matthew:5:14|), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; strkjv@3:19|). The Psalmist calls God his Light (27:1|). Songs:Isaiah:60:19|. At the feast of tabernacles in the Court of the Women where Jesus was on this day (8:20|) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in strkjv@9:5|) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. {Shall have the light of life} (\hexei to ph“s tˆs z“ˆs\). The light which springs from and issues in life (Westcott). Cf. strkjv@6:33,51| about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

rwp@John:8:14 @{Even if} (\kan\). That is \kai ean\, a condition of the third class with the present active subjunctive \martur“\. Jesus means that his own witness concerning himself is true (\alˆthes\) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself. {For I know whence I came and whither I go} (\hoti oida pothen ˆlthon kai pou hupag“\). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in strkjv@17:5| and to the return to the Father after the death and resurrection as in strkjv@13:3; strkjv@14:2f|. He again puts both ideas together in one crisp clause in strkjv@16:28| for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" (\humeis de ouk oidate pothen erchomai ˆ pou hupag“\). He had spoken of his heavenly destiny (7:33|). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (_Words of the Lord Jesus_) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.

rwp@John:8:15 @{After the flesh} (\kata tˆn sarka\). According to the standards of the flesh (2Corinthians:5:16|). The Baptist had said: "There stands one among you whom ye know not" (John:1:26|). The Light of the World had come, but they loved darkness rather than light (3:19|), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Corinthians:4:4|).

rwp@John:8:16 @{Yea and if I judge} (\kai ean krin“ de eg“\). "And even if I pass judgment." Condition of third class again. {True} (alˆthinˆ). See strkjv@1:9| for \alˆthinos\, genuine, soundly based (cf. \dikaia\ in strkjv@5:30|), "satisfying our perfect conception" (Westcott), not merely true (\alˆthes\) in the particular facts (verse 14|). {For I am not alone} (\hoti monos ouk eimi\). Jesus now takes up the technical criticism in verse 13| after justifying his right to speak concerning himself. {But I and the Father that sent me} (\all eg“ kai ho pempsas me patˆr\). See strkjv@16:32| for a like statement about the Father being with Christ. It is not certain that \patˆr\ is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in strkjv@7:18,33|. Jesus gives the Father as the second witness.

rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoiˆsen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthr“pon hos ten alˆtheian humin lelalˆka\). \Anthr“pon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalˆka\ from \lale“\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hˆn ˆkousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.

rwp@John:8:53 @{Art thou greater than our father Abraham?} (\Mˆ su meiz“n ei tou patros hˆm“n Abraam;\). Negative answer expected by \mˆ\ with ablative case of comparison in \patros\ after \meiz“n\. The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died." They do not see that Jesus uses death in a different sense. {Whom makest thou thyself?} (\tina seauton poieis;\). \Seauton\ is predicate accusative with \poieis\. They suspect that Jesus is guilty of blasphemy as they charged in strkjv@5:18| in making himself equal with God. Later they will make it specifically (10:33; strkjv@19:7|). They set a trap for Jesus for this purpose.

rwp@John:9:1 @{As he passed by} (\parag“n\). Present active participle of \parag“\, old verb to go along, by, or past (Matthew:20:30|). Only example in this Gospel, but in strkjv@1John:2:8,17|. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22|). {From his birth} (\ek genetˆs\). Ablative case with \ek\ of old word from \gen“, ginomai\. Here alone in N.T., but the phrase \tuphlos ek genetˆs\ is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5|).

rwp@John:10:2 @{The shepherd of the sheep} (\poimˆn estin t“n probat“n\). No article with \poimˆn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimˆn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain“\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:13 @{Because he is a hireling} (\hoti misth“tos estin\). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. {And careth not for the sheep} (\kai ou melei aut“i peri t“n probat“n\). Literally, "and it is no care to him about the sheep." This use of the impersonal \melei\ (present active indicative) is quite common, as in strkjv@Matthew:22:16|. But God does care (1Peter:5:7|).

rwp@John:10:22 @{And it was the feast of the dedication at Jerusalem} (\egeneto de ta enkainia en tois Ierosolumois\). But Westcott and Hort read \tote\ (then) instead of \de\ (and) on the authority of B L W 33 and some versions. This is probably correct: "At that time came the feast of dedication in Jerusalem." \Tote\ does not mean that the preceding events followed immediately after the incidents in strkjv@10:1-21|. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in strkjv@10:22-39| and strkjv@10:1-21|, possibly nearly three months (from just after tabernacles strkjv@7:37| to dedication strkjv@10:22|). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus B.C. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc. strkjv@4:59). The word \enkainia\ (\en\, \kainos\, new) occurs here only in the N.T. It was not one of the great feasts and could be observed elsewhere without coming to Jerusalem. Jesus had apparently spent the time between tabernacles and dedication in Judea (Luke:10:1-13:21|). {Winter} (\cheim“n\). Old word from \cheima\ (\che“\, to pour, rain, or from \chi“n\, snow). See strkjv@Matthew:24:20|.

rwp@John:10:34 @{Is it not written?} (\ouk estin gegrammenon;\). Periphrastic perfect passive indicative of \graph“\ (as in strkjv@2:17|) in place of the usual \gegraptai\. "Does it not stand written?" {In your law} (\en t“i nom“i hum“n\). From strkjv@Psalms:82:6|. The term \nomos\ (law) applying here to the entire O.T. as in strkjv@12:34; strkjv@15:25; strkjv@Romans:3:19; strkjv@1Corinthians:14:21|. Aleph D Syr-sin. omit \hum“n\, but needlessly. We have it already so from Jesus in strkjv@8:17|. They posed as the special custodians of the O.T. {I said} (\hoti eg“ eipa\). Recitative \hoti\ before a direct quotation like our quotation marks. \Eipa\ is a late second aorist form of indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi este\). Another direct quotation after \eipa\ but without \hoti\. The judges of Israel abused their office and God is represented in strkjv@Psalms:82:6| as calling them "gods" (\theoi\, _elohim_) because they were God's representatives. See the same use of _elohim_ in strkjv@Exodus:21:6; strkjv@22:9,28|. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.

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

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

rwp@John:11:6 @{That he was sick} (\hoti asthenei\). Present active indicative retained in indirect discourse after a secondary tense (\ˆkousen\). {Two days} (\duo hˆmeras\). Accusative of extent of time. {In the place where he was} (\en h“i ˆn top“i\). Incorporation of the antecedent \top“i\ into the relative clause, "in which place he was." It was long enough for Lazarus to die and seemed unlike Jesus to the sisters.

rwp@John:11:7 @{Then after this} (\epeita meta touto\). \Epeita\ (only here in John) means thereafter (Luke:16:7|) and it is made plainer by the addition of \meta touto\ (cf. strkjv@2:12; strkjv@11:11|), meaning after the two days had elapsed. {Let us go into Judea again} (\Ag“men eis tˆn Ioudaian palin\). Volitive (hortative) subjunctive of \ag“\ (intransitive use as in verses 11,16|). They had but recently escaped the rage of the Jews in Jerusalem (10:39|) to this haven in Bethany beyond Jordan (10:40|).

rwp@John:11:13 @{Had spoken} (\eirˆkei\). Past perfect of \eipon\ (\er“\). The disciples had misunderstood Christ's metaphor for death. {That he spake} (\hoti legei\). Present active indicative retained in indirect discourse after the secondary tense (\edoxan\). {Of taking rest in sleep} (\peri tˆs koimˆse“s tou hupou\). Only use of \koimˆsis\ (from \koima“\) in the N.T., but it also was used of death (Sirach strkjv@46:19). \Hupnou\ (in sleep) is objective genitive of \hupnos\ (sleep, strkjv@Matthew:1:24|).

rwp@John:11:20 @{That Jesus was coming} (\hoti Iˆsous erchetai\). Present middle indicative retained in indirect discourse after the secondary tense \ˆkousen\ (first aorist active). {Went and met him} (\hupˆntˆsen aut“i\). First aorist (ingressive) active indicative of \hupanta“\, old compound verb, to go to meet (Matthew:8:28|) with the associative instrumental case \aut“i\. {But Mary still sat in the house} (\Mariam de en t“i oik“i ekathezeto\). Imperfect middle of \kathezomai\, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in strkjv@Luke:10:38-42|.

rwp@John:11:31 @{Followed her} (\ˆkolouthˆsan autˆi\). First aorist active indicative of \akolouthe“\ with associative instrumental case (\autˆi\). This crowd of consolers (\paramuthoumenoi\) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse 28|) was of no avail. {Supposing that she was going unto the tomb} (\doxantes hoti hupagei eis to mnˆmeion\). First aorist active participle of \doke“\, justifying their conduct by a wrong inference. Note retention of present tense \hupagei\ in indirect discourse after the secondary tense \ˆkolouthˆsan\. {To weep there} (\hina klausˆi ekei\). Purpose clause with \hina\ and the first aorist active subjunctive of \klai“\, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd {not} to go with her.

rwp@John:11:47 @{Gathered a council} (\sunˆgagon sunedrion\). Second aorist active indicative of \sunag“\ and \sunedrion\, the regular word for the Sanhedrin (Matthew:5:22|, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after strkjv@7:57| save strkjv@12:19,42|) combine in the call (cf. strkjv@7:32|). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees). {And said} (\kai elegon\). Imperfect active of \leg“\, perhaps inchoative, "began to say." {What do we?} (\Ti poioumen;\). Present active (linear) indicative of \poie“\. Literally, "What are we doing?" {Doeth} (\poiei\). Better, "is doing" (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently inoluded in the "many signs."

rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophˆteusen\). Aorist active indicative of \prophˆteu“\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Iˆsous apothnˆskein\). Imperfect active of \mell“\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophˆteusen\) as sometimes occurs (see strkjv@2:25|).

rwp@John:11:56 @{They sought therefore for Jesus} (\ezˆtoun oun ton Iˆsoun\). Imperfect active of \zˆte“\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en t“i hier“i hestˆkotes\). Perfect active participle (intransitive) of \histˆmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou mˆ elthˆi eis tˆn heortˆn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou mˆ\, double negative with second aorist active \elthˆi\ from \erchomai\) dare to come this time for the reason given in verse 57|.

rwp@John:11:57 @{The chief priests and the Pharisees} (\hoi archiereis kai hoi Pharisaioi\). The Sanhedrin. {Had given commandment} (\ded“keisan entolas\). Past perfect active of \did“mi\. {That he should shew it} (\hina mˆnusˆi\). Sub-final \hina\ with first aorist active subjunctive of \mˆnu“\, old verb to disclose, to report formally (Acts:23:30|). {If any man knew} (\ean tis gn“i\). Third-class condition with \ean\ and second aorist active subjunctive of \gin“sk“\. {Where he was} (\pou estin\). Indirect question with interrogative adverb and present indicative \estin\ retained like \gn“i\ and \mˆnusˆi\ after the secondary tense \ded“keisan\. {That they might take him} (\hop“s pias“sin auton\). Purpose clause with \hop“s\ instead of \hina\ and first aorist active subjunctive of \piaz“\ so often used before (7:44|, etc.).

rwp@John:12:2 @{Songs:they made him a supper there} (\epoiˆsan oun aut“i deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai hˆ Martha diˆkonei\). Imperfect active of \diakone“\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\pollˆn diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\t“n anakeimen“n\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri t“n pt“ch“n emelen aut“i\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti kleptˆs ˆn\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to gl“ssokomon ech“n ta ballomena ebastazen\). This is the correct text. This compound for the earlier \gl“ssokomeion\ (from \gl“ssa\, tongue, and \kome“\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball“\, to cast or fling. The imperfect active (custom) of \bastaz“\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.

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

rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anˆr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn“\, second aorist active indicative of \gin“sk“\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron id“sin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora“\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.

rwp@John:12:12 @{On the morrow} (\tˆi epaurion\). Locative case. Supply \hˆmerƒi\ (day) after the adverb \epaurion\ ("on the tomorrow day"). That is on our Sunday, Palm Sunday. {A great multitude} (\ho ochlos polus\). Same idiom rendered "the common people" in verse 9| and should be so translated here. {That had come} (\ho elth“n\). Second aorist active participle, masculine singular of \erchomai\ agreeing with \ochlos\, "that came." {When they heard} (\akousantes\). First aorist active masculine plural participle of \akou“\, construction according to sense (plural, though \ochlos\ singular). {Was coming} (\erchetai\). Present middle indicative of \erchomai\ retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban“\. {The branches of the palm-trees} (\ta baia t“n phoinik“n\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantˆsin aut“i\). Literally, {for a meeting} (\hupantˆsis\, late word from the verb \hupanta“\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\aut“i\, associative instrumental case after \hupantˆsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz“\, old and rare verb (from \kraugˆ\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\H“sannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \S“son dˆ\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogˆmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge“\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Israˆl\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:18 @{The multitude} (\ho ochlos\). The multitude of verse 13|, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here). {Went and met him} (\hupˆntˆsen aut“i\). First aorist active indicative of \hupanta“\, old compound verb (\hupo, anta“\) to go to meet, with associative instrumental case \aut“i\. Cf. strkjv@John:4:51|. {That he had done this sign} (\touto auton pepoiˆkenai to sˆmeion\). Perfect active infinitive in indirect discourse after \ˆkousan\ (first aorist active indicative of \akou“\, to hear) (instead of a \hoti\ clause) with the accusative of general reference \auton\ (as to him) and another accusative (\sˆmeion\, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.

rwp@John:12:19 @{The Pharisees therefore laid among themselves} (\hoi oun Pharisaioi eipan pros heautous\). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed. {Behold how ye prevail nothing} (\the“reite hoti ouk “pheleite ouden\). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans. {Lo, the world is gone after him} (\ide ho kosmos opis“ autou apˆlthen\). Exclamatory use of \ide\ and timeless aorist active indicative of \aperchomai\. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!

rwp@John:12:26 @{If any man serve me} (\ean emoi tis diakonˆi\). Condition of third class again (\ean\ with present active subjunctive of \diakone“\, keep on serving with dative \emoi\). {Let him follow me} (\emoi akoloutheit“\). "Me (associative instrumental case) let him keep on following" (present active imperative of \akolouthe“\). {Where... there} (\hopou... ekei\). In presence and spiritual companionship here and hereafter. Cf. strkjv@14:3; strkjv@17:24; strkjv@Matthew:28:20|. {Shall honour} (\timˆsei\). Future active of \tima“\, but it may be the kind of honour that Jesus will get (verse 23|).

rwp@John:12:29 @{That it had thundered} (\brontˆn gegonenai\). Perfect active infinitive of \ginomai\ in indirect discourse after \elegen\ and the accusative of general reference (\brontˆn\, thunder, as in strkjv@Mark:3:17|), "that thunder came to pass." Songs:the crowd "standing by" (\hest“s\, second perfect active participle of \histˆmi\), but Jesus understood his Father's voice. {An angel hath spoken to him} (\Aggelos aut“i lelalˆken\). Perfect active indicative of \lale“\. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Acts:9:7; strkjv@22:9|).

rwp@John:13:1 @{Now before the feast of the passover} (\pro de tˆs heortˆs tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \ˆgapˆsen\ (loved). {Knowing} (\eid“s\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou hˆ h“ra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain“\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en t“i kosm“i\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).

rwp@John:13:7 @{I... thou} (\eg“... su\). Jesus repeats the pronouns used by Peter in similar contrast. {Not now} (\ouk arti\). Just now \arti\ means (9:19,25|). Used again by Jesus (verse 33|) and Peter (verse 37|). {But thou shalt understand hereafter} (\gn“sˆi de meta tauta\). Future middle of \gin“sk“\ (instead of the verb \oida\) to know by experience. "Thou shalt learn after these things," even if slowly.

rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou“\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei mˆ tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt“\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou“\) before coming to a feast and so only the feet had to be washed (\nipt“\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke“\. Mere inference in their ignorance. {The bag} (\to gl“ssokomon\). See on ¯12:6| for this word. {What things we have need of} (\h“n chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tˆn heortˆn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ˆ tois pt“chois hina ti d“i\). Another alternative in their speculation on the point. Note prolepsis of \tois pt“chois\ (dative case) before \hina d“i\ (final clause with \hina\ and second aorist active subjunctive of \did“mi\).

rwp@John:14:9 @{Songs:long time} (\tosouton chronon\). Accusative of extent of time. {And dost thou not know me?} (\kai ouk egn“kas me;\). Perfect active indicative of \gin“sk“\. Jesus patiently repeats his language to Philip with the crisp statement: "he that hath seen me hath seen the Father" (\ho he“rak“s eme e“raken ton patera\). Perfect active participle and perfect active indicative of \hora“\, state of completion. {Thou} (\su\). Emphatic--After these years together.

rwp@John:14:26 @{Whom} (\ho\). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; strkjv@Luke:24:49; strkjv@Acts:2:33|), but so will the Son (John:15:26; strkjv@16:7|) as Jesus breathes the Holy Spirit upon the disciples (20:22|). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in strkjv@Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|) is identified with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative pronoun and masculine like \paraklˆtos\. {Shall teach you all things} (\humas didaxei panta\). The Holy Spirit knows "the deep things of God" (1Corinthians:2:10|) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25|) and old. {Bring to your remembrance} (\hupomnˆsei humas\). Future active indicative of \hupomimnˆsk“\, old verb to remind, to recall, here only in this Gospel (cf. strkjv@3John:1:10; strkjv@2Timothy:2:14|) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

rwp@John:15:8 @{Herein} (\en tout“i\). That is in the vital union and the much fruit bearing. It points here backwards and forwards. {Is glorified} (\edoxasthˆ\). Another gnomic or timeless first aorist passive indicative. {Bear} (\pherete\). Present active subjunctive, "keep on bearing" much fruit. {And so shall ye be} (\kai genˆsesthe\). Rather "become." Future middle indicative of \ginomai\, though B D L read \genˆsthe\ (after \hina\ like \pherˆte\). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in

rwp@John:15:13 @{Than this} (\tautˆs\). Ablative case after the comparative adjective \meizona\ and feminine agreeing with \tˆs agapˆs\ (love) understood. {That a man lay down his life} (\hina tis tˆn psuchˆn autou thˆi\). Object clause (non-final use of \hina\ in apposition with the ablative pronoun \tautˆs\ and the second aorist active subjunctive of \tithˆmi\. For the phrase see strkjv@10:11| of the good shepherd. Cf. strkjv@1John:3:16; strkjv@Romans:5:7f|. {For his friends} (\huper t“n phil“n autou\). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of \huper\ see strkjv@John:11:50; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:7f|.

rwp@John:15:16 @{But I chose you} (\all' eg“ exelexamˆn humas\). First aorist middle indicative of \ekleg“\. See this same verb and tense used for the choice of the disciples by Christ (6:70; strkjv@13:18; strkjv@15:19|). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke:6:13|). Songs:Paul was "a vessel of choice" (\skeuos eklogˆs\, strkjv@Acts:9:15|). Appointed (\ethˆka\). First aorist active indicative (\k\ aorist) of \tithˆmi\. Note three present active subjunctives with \hina\ (purpose clause) to emphasize continuance (\hupagˆte\, keep on going, \pherˆte\, keep on bearing fruit, \menˆi\, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing. {He may give} (\d“i\). Second aorist active subjunctive of \did“mi\ with \hina\ (purpose clause). Cf. strkjv@14:13| for the same purpose and promise, but with \poiˆs“\ (I shall do). See also strkjv@16:23f.,26|.

rwp@John:16:2 @{They shall put you out of the synagogues} (\aposunag“gous poiˆsousin humas\). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective \aposunag“gos\ for which see strkjv@9:22; strkjv@12:42|. {Yea} (\all'\). Use of \alla\ as co-ordinating conjunction, not adversative. {That} (\hina\) not in the sense of "when" (\hote\), but as in strkjv@12:23| for God's purpose (Luke:2:34|, \hop“s\). {Shall think} (\doxˆi\). First aorist active subjunctive of \doke“\. "Songs:blind will he be" (Bernard). {That he offereth service unto God} (\latreian prospherein t“i the“i\). Infinitive (present active) indirect discourse after \doxˆi\. For the phrase see strkjv@Hebrews:6:1ff.; strkjv@8:3ff.; strkjv@9:7ff|. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts:6:13; strkjv@7:57f.|). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

rwp@John:16:21 @{A woman} (\hˆ gunˆ\). "The woman," any woman. {When she is in travail} (\hotan tiktˆi\). Indefinite temporal clause, "whenever she is about to bear (or give birth)," \hotan\ and present active subjunctive of \tikt“\, common O.T. image for pain. {Her hour is come} (\ˆlthen hˆ h“ra autˆs\). Second aorist active indicative, timeless aorist, "her hour" for giving birth which she knows is like a living death. {But when she is delivered of the child} (\hotan de gennˆsˆi to paidion\). Indefinite temporal clause with \hotan\ and first aorist active subjunctive of \genna“\. "But whenever she bears the child." {The anguish} (\tˆs thlipse“s\). Genitive case after \mnˆmoneuei\ of \thlipsis\, usual word for tribulation (Matthew:13:21|). {Is born} (\egennˆthˆ\). First aorist (effective) passive indicative of \genna“\.

rwp@John:17:2 @{Authority over all flesh} (\exousian pasˆs sarkos\). \Sarkos\ is objective genitive. Stupendous claim impossible for a mere man to make. Made already in strkjv@Matthew:11:27; strkjv@Luke:10:22| (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in strkjv@Matthew:28:18| after his resurrection. {That} (\hina\). Secondary purpose with \hina d“sei\ (future active indicative) carrying on the idea of \hina doxasˆi\. See strkjv@13:34; strkjv@17:21| for \hina, kath“s, hina\. {Whatsoever} (\pƒn ho\). A peculiar classical Greek idiom, the collective use of the singular \pƒn ho\ as in strkjv@6:37,39| and \ho\ in strkjv@17:24| and the nominative absolute (_nom. pendens_) with \autois\ (to them), the dative plural explaining the construction. See Robertson, _Grammar_, p. 653.

rwp@John:17:4 @{I glorified thee on the earth} (\eg“ se edoxasa epi tˆs gˆs\). Verse 3| is parenthetical and so verse 4| goes on after verse 2|. He had prayed for further glorification. {Having accomplished} (\telei“sas\). First aorist active participle of \teleio“\, old verb from \teleios\ (perfect). Used in strkjv@4:34| by Jesus with \to ergon\ as here. That was Christ's "food" (\br“ma\) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in strkjv@19:30| (\tetelestai\). Christ does not die as a disappointed man, but as the successful messenger, apostle (\apesteilƒs\, verse 3|) of the Father to men. {Thou hast given} (\ded“kas\). Perfect active indicative of \did“mi\, regarded as a permanent task.

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

rwp@John:17:18 @{Sent I them} (\apesteila autous\). The very verb (\apostell“\) used of the original commission of these men (Mark:3:14|) and the special commission (Luke:9:2|) and the renewal of the commission after the resurrection (John:20:21f.|, both \apostell“\ and \pemp“\ here).

rwp@John:18:1 @{With} (\sun\). See strkjv@12:2| for another example of \sun\ in John (common in Paul). The usual \meta\ reappears in verse 2|. {Over} (\peran\). "Beyond," preposition with the ablative as in strkjv@6:22,25|. {Brook} (\cheimarrou\). Old word, flowing (\roos, re“\) in winter (\cheima\), only here in N.T. {Kidron} (\ton Kedr“n\). Literally, "of the Cedars," "Brook of the Cedars." Only here in N.T. strkjv@Songs:2Samuel:15:23|. Textus Receptus like Josephus (_Ant_. VIII, 1, 5) has the singular \tou Kedr“n\ (indeclinable). As a matter of fact it was always dry save after a heavy rain. {A garden} (\kˆpos\). Old word, in N.T. only here, verse 26; strkjv@19:41| (Joseph's); strkjv@Luke:13:19|. John, like Luke, does not give the name Gethsemane (only in strkjv@Mark:14:32; strkjv@Matthew:26:36|). The brook of the cedars had many unhallowed associations (1Kings:2:37; strkjv@15:13; strkjv@2Kings:23:4ff.; strkjv@2Chronicles:29:16; strkjv@Jeremiah:31:40|).

rwp@John:18:10 @{Having a sword} (\ech“n machairan\). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (22:38|). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Luke:22:49|). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out (\heilkusen\, first aorist active indicative of \helku“\ for which see strkjv@6:44|) his sword and cut off the right ear of Malchus (John:18:10|), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Luke:22:50|) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (John:18:26|), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (12:9-11|). For \“tarion\, diminutive of \ous\, see strkjv@Mark:14:47| (only other N.T. example), another diminutive \“tion\ in strkjv@Matthew:26:51| (Mark:14:47; strkjv@Luke:22:51|).

rwp@John:18:14 @{He which gave command} (\ho sumbouleusas\). First aorist active articular participle of \sumbouleu“\, old verb (Matthew:26:4|). The reference is to strkjv@John:11:50|. {It was expedient} (\sumpherei\). Present active indicative retained in indirect assertion after secondary tense (\ˆn\, was). Here we have the second aorist active infinitive \apothanein\ as the subject of \sumpherei\, both good idioms in the _Koin‚_.

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

rwp@John:19:1 @{Took and scourged} (\elaben kai emastig“sen\). First aorist active indicative of \lamban“\ and \mastigo“\ (from \mastix\, whip). For this redundant use of \lamban“\ see also verse 6|. It is the causative use of \mastigo“\, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke:23:22|) whom Pilate had pronounced innocent (John:18:38|), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark:14:65; strkjv@Matthew:26:67f.; strkjv@Luke:22:63ff.|) as the soldiers will do later (Mark:15:16-19; strkjv@Matthew:27:27-30|). This later mock coronation (Mark and Matthew) was after the condemnation. {Plaited a crown of thorns} (\plexantes stephanon ex akanth“n\). Old verb \plek“\, to weave, in the N.T. only here, strkjv@Mark:15:17; strkjv@Matthew:27:19|. Not impossible for the mock coronation to be repeated. {Arrayed him} (\periebalon auton\). "Placed around him" (second aorist active indicative of \periball“\). {In a purple garment} (\himation porphuroun\). Old adjective \porphureos\ from \porphura\, purple cloth (Mark:15:17,20|), dyed in purple, in the N.T. only here and strkjv@Revelation:18:16|. Jesus had been stripped of his outer garment \himation\ (Matthew:27:28|) and the scarlet cloak of one of the soldiers may have been put on him (Matthew:27:28|).

rwp@John:19:14 @{The Preparation of the passover} (\paraskeuˆ tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeuˆ\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\h“s hektˆ\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus hum“n\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.

rwp@John:19:17 @{They took} (\parelabon\). Second aorist active indicative of \paralamban“\, they took Jesus from Pilate. Cf. strkjv@1:11; strkjv@14:3|. This is after the shameful scourging between 6 A.M. and 9 A.M. when the soldiers insult Jesus _ad libitum_ (Mark:15:16-19; strkjv@Matthew:27:27-30|).

rwp@John:20:4 @{They both} (\hoi duo\). "The two" (Peter and the other disciple whom Jesus loved). {Ran together} (\etrechon homou\). Imperfect active of \trech“\. It was a race in eagerness to reach the tomb of Jesus. {Outran Peter} (\proedramen tacheion tou Petrou\). Second aorist active indicative of \protrech“\, old verb, in N.T. only here and strkjv@Luke:19:4|, to run on before (ahead). "He ran ahead more swiftly (see strkjv@John:13:27|) than Peter" (ablative case after comparative adverb \tacheion\, _Koin‚_ for older \thƒsson\). {First} (\pr“tos\). Predicative nominative (not adverb \proton\) and superlative used where only two involved. John won the race.

rwp@John:20:8 @{Then therefore} (\tote oun\). After Peter in time and influenced by the boldness of Peter. {And he saw and believed} (\kai eiden kai episteusen\). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to strkjv@Luke:24:12| Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29|). Peter and John did not see the angels.

rwp@John:20:14 @{She turned herself back} (\estraphˆ eis ta opis“\). Second aorist passive indicative of \streph“\ in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, _Grammar_, p.817. See also \strapheisa\ (second aorist passive participle) in verse 16|. On \eis ta opis“\ see strkjv@6:66; strkjv@18:6|. {Standing} (\hest“ta\). Second perfect active (intransitive) of \histˆmi\. Instinctively Mary felt the presence of some one behind her. {Was} (\estin\). Present active indicative retained in indirect discourse after \ˆidei\ (knew).

rwp@John:21:15 @{Lovest thou me more than these?} (\agapƒis me pleon tout“n;\). Ablative case of comparison \tout“n\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil“ su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa“\ for high and devoted love, but the humbler word \phile“\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk“\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

rwp@Jude:1:5 @{To put you in remembrance} (\hupomnˆsai\). See strkjv@2Peter:1:12| \hupomimnˆskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Iˆsous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Iˆsous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Iˆsous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\ap“lesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous mˆ pisteusantas\). First aorist active articular participle of \pisteu“\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.

rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetˆrˆken\ (perfect active indicative of \tˆre“\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\mˆ tˆrˆsantas\). First aorist active participle with negative \mˆ\, with play on "kept not" and "he hath kept." {Principality} (\archˆn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip“\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oikˆtˆrion\). Old word for dwelling-place (from \oikˆtˆr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ai“nios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ai“nios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megalˆs\). Not in strkjv@2Peter:2:9|, which see for discussion.

rwp@Info_Luke @ THE SAME AUTHOR FOR GOSPEL AND ACTS The author of Acts refers to the Gospel specifically as "the first treatise," \ton pr“ton logon\, (Acts:1:1|) and both are addressed to Theophilus (Luke:1:3; strkjv@Acts:1:1|). He speaks of himself in both books as "me" (\kamoi\, strkjv@Luke:1:3|) and {I made} (\epoiˆsamˆn\, strkjv@Acts:1:1|). He refers to himself with others as "we" and "us" as in strkjv@Acts:16:10|, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luke:1:1-4|) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."

rwp@Luke:1:80 @{Grew} (\ˆuxane\). Imperfect active, was growing. {Waxed strong} (\ekrataiouto\). Imperfect again. The child kept growing in strength of body and spirit. {His shewing} (\anadeixe“s autou\). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke:2:42-52|), but he would not know that he was to be the Messiah. Songs:these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

rwp@Luke:2:7 @{Her firstborn} (\ton pr“totokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargan“sen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatnˆi\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en t“i katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \katag“geion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

rwp@Luke:2:22 @{The days of their purification} (\hai hˆmerai tou katharismou aut“n\). The old manuscripts have "their" (\aut“n\) instead of "her" (\autˆs\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastˆsai t“i Kuri“i\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.

rwp@Luke:2:26 @{It had been revealed unto him} (\ˆn aut“i kechrˆmatismenon\). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from \chrˆma\ and that from \chraomai\, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive \chrˆmastismos\ for a divine response (cf. strkjv@Romans:11:4|). See Deissmann, _Light From the Ancient East_, p. 153. {Before} (\prin ˆ\). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in strkjv@Acts:25:16| (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows \prin\ as in strkjv@Matthew:1:18|.

rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en t“i eisagagein tous goneis to paidion Iˆsoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz“\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \ei“tha\ from \eth“\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.

rwp@Luke:2:28 @{Then he} (\kai autos\). \Kai\ as in strkjv@2:21|. \Autos\, emphatic subject, he after the parents. {Arms} (\agkalas\). Old Greek word, here only in the N.T. It means the curve or inner angle of the arm.

rwp@Luke:2:31 @{Of all the peoples} (\pant“n t“n la“n\). Not merely Jews. Another illustration of the universality of Luke's Gospel seen already in strkjv@1:70| in the hymn of Zacharias. The second strophe of the song according to Plummer showing what the Messiah will be to the world after having shown what the Messiah is to Simeon.

rwp@Luke:2:33 @{His father and his mother} (\ho patˆr autou kai hˆ mˆtˆr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\ˆn thaumazontes\). The masculine gender includes the feminine when both are referred to. But \ˆn\ is singular, not \ˆsan\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \ˆn\ agrees in number with \ho patˆr\ while the participle coming last agrees with both \ho pater kai hˆ mˆtˆr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:2:42 @{Twelve years old} (\et“n d“deka\). Predicate genitive. Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a "son of the law" and began to observe the ordinances, putting on the phylacteries as a reminder. {They went up} (\anabainont“n aut“n\). Genitive absolute with present active participle, a loose construction here, for the incident narrated took place _after_ they had gone up, not _while_ they were gong up. "On their usual going up" (Plummer).

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:2:46 @{After three days} (\meta hˆmeras treis\). One day out, one day back, and on the third day finding him. {In the temple} (\en t“i hier“i\). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest. {Both hearing them and asking them questions} (\kai akouonta aut“n kai eper“t“nta autous\). Paul sat at the feet of Gamaliel (Acts:22:3|). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

rwp@Luke:2:51 @{He was subject unto them} (\ˆn hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietˆrei\). Imperfect active. Ancient Greek word (\diatˆre“\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhˆmata\). In strkjv@2:19| \sunetˆrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Luke:3:1 @{Now in the fifteenth year} (\en etei de pentekaidekat“i\). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet (\Ecce Homo\, p. 2|) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (_Ant_. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my _Luke the Historian in the Light of Research_, pp. 167f.). Songs:Luke is vindicated again by the rocks.

rwp@Luke:3:16 @{He that is mightier than I} (\ho ischuroteros mou\). Like strkjv@Mark:1:7|, "the one mightier than I." Ablative case (\mou\) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my _John the Loyal_). Compare strkjv@Luke:3:16| with strkjv@Mark:1:7f.| and strkjv@Matthew:3:11f.| for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as strkjv@Matthew:3:11|, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke:3:17; strkjv@Matthew:3:12|). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

rwp@Luke:3:22 @{Descended} (\katabˆnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\s“matik“i eidei\). Alone in Luke who has also "as a dove" (\h“s peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai ph“nˆn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:9 @{Led him} (\ˆgagen\). Aorist active indicative of \ag“\. strkjv@Matthew:4:5| has \paralambanei\ (dramatic present). {The wing of the temple} (\to pterugion tou hierou\). See on ¯Matthew:4:5|. It is not easy to determine precisely what it was. {From hence} (\enteuthen\). This Luke adds to the words in Matthew, which see. {To guard thee} (\tou diaphulaxai se\). Not in strkjv@Matthew:4:6| quoted by Satan from strkjv@Psalms:91:11,12|. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats \hoti\ (recitative \hoti\ after \gegraptai\, is written) after this part of the quotation.

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

rwp@Luke:4:23 @{Doubtless} (\pant“s\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tˆn parabolˆn tautˆn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabolˆ\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\ˆkousamen genomena\). The use of this second aorist middle participle \genomena\ after \ˆkousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poiˆson kai h“de\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hˆliou\). Genitive absolute and present participle (\dun“\, late form of \du“\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\ˆgagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekast“i aut“n tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

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

rwp@Luke:4:42 @{When it was day} (\genomenˆs hˆmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epezˆtoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\ˆlthon he“s autou\, aorist active indicative). They accomplished their purpose, \he“s autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech“\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou mˆ poreuesthai ap' aut“n\). Literally, "from going away from them." The use of \mˆ\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En t“i epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\ˆn hest“s\). Periphrastic second past perfect of \histˆmi\ which here is equal to a practical imperfect. {By the lake} (\para tˆn limnˆn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).

rwp@Luke:5:12 @{Behold} (\kai idou\). Quite a Hebraistic idiom, this use of \kai\ after \egeneto\ (almost like \hoti\) with \idou\ (interjection) and no verb. {Full of leprosy} (\plˆrˆs lepras\). strkjv@Mark:1:40| and strkjv@Matthew:8:2| have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus:13:12f.|) curiously treated advanced cases as less unclean than the earlier stages. {Fell on his face} (\pes“n epi pros“pon\). Second aorist active participle of \pipt“\, common verb. strkjv@Mark:1:40| has "kneeling" (\gonupet“n\) and strkjv@Matthew:8:40| "worshipped" (\prosekunei\). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" (\thelˆis\) of Jesus who at once asserts his will (\thˆl“\) and cleanses him. All three likewise mention the touch (\hˆpsato\, verse 13|) of Christ's hand on the unclean leper and the instantaneous cure.

rwp@Luke:5:14 @{To tell no man} (\mˆdeni eipein\). This is an indirect command after the verb "charged" (\parˆggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:6:4 @{Did take} (\lab“n\). Second aorist active participle of \lamban“\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

rwp@Luke:6:13 @{When it was day} (\hote egeneto hˆmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' aut“n d“deka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\proseph“nˆsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamˆn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous “nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell“\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:21 @{Now} (\nun\). Luke adds this adverb here and in the next sentence after "weep." This sharpens the contrast between present sufferings and the future blessings. {Filled} (\chortasthˆsesthe\). Future passive indicative. The same verb in strkjv@Matthew:5:6|. Originally it was used for giving fodder (\chortos\) to animals, but here it is spiritual fodder or food except in strkjv@Luke:15:16; strkjv@16:21|. Luke here omits "and thirst after righteousness." {Weep} (\klaiontes\). Audible weeping. Where strkjv@Matthew:5:4| has "mourn" (\penthountes\). {Shall laugh} (\gelasete\). Here strkjv@Matthew:5:4| has "shall be comforted." Luke's words are terse.

rwp@Luke:6:26 @{In the same manner did their fathers} (\ta auta epoioun hoi pateres aut“n\). Literally, their fathers did the same things to the false prophets. That is they spoke well (\kal“s\), finely of false prophets. Praise is sweet to the preacher but all sorts of preachers get it. {Of you} (\humas\). Accusative case after words of speaking according to regular Greek idiom, to speak one fair, to speak well of one.

rwp@Luke:6:48 @{Digged and went deep} (\eskapsen kai ebathunen\). Two first aorist indicatives. Not a _hendiadys_ for dug deep. \Skapt“\, to dig, is as old as Homer, as is \bathun“\, to make deep. {And laid a foundation} (\kai ethˆken themelion\). That is the whole point. This wise builder struck the rock before he laid the foundation. {When a flood arose} (\plˆmmurˆs genomenˆs\). Genitive absolute. Late word for flood, \plˆmmura\, only here in the N.T., though in strkjv@Job:40:18|. {Brake against} (\proserˆxen\). First aorist active indicative from \prosrˆgnumi\ and in late writers \prosrˆss“\, to break against. Only here in the N.T. strkjv@Matthew:7:25| has \prosepesan\, from \prospipt“\, to fall against. {Could not shake it} (\ouk ischusen saleusai autˆn\). Did not have strength enough to shake it. {Because it had been well builded} (\dia to kal“s oikodomˆsthai autˆn\). Perfect passive articular infinitive after \dia\ and with accusative of general reference.

rwp@Luke:6:49 @{He that heareth and doeth not} (\ho de akousas kai mˆ poiˆsas\). Aorist active participle with article. Particular case singled out (punctiliar, aorist). {Like a man} (\homoios estin anthr“p“i\). Associative instrumental case after \homoios\ as in verse 47|. {Upon the earth} (\epi tˆn gˆn\). strkjv@Matthew:7:26| has "upon the sand" (\epi tˆn ammon\), more precise and worse than mere earth. But not on the rock. {Without a foundation} (\ch“ris themeliou\). The foundation on the rock after deep digging as in verse 48|. {It fell in} (\sunepesen\). Second aorist active of \sunpipt“\, to fall together, to collapse. An old verb from Homer on, but only here in the N.T. {The ruin} (\to rˆgma\). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.

rwp@Luke:7:1 @{After} (\epeidˆ, epei and dˆ\). This conjunction was written \epei dˆ\ in Homer and is simple \epei\ with the intensive \dˆ\ added and even \epei dˆ per\ once in N.T. (Luke:1:1|). This is the only instance of the temporal use of \epeidˆ\ in the N.T. The causal sense occurs only in Luke and Paul, for \epei\ is the correct text in strkjv@Matthew:21:46|. {Had ended} (\eplˆr“sen\). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in strkjv@Matthew:7:28|. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7. {In the ears of the people} (\eis tas akoas tou laou\). \Akoˆ\ from \akou“\, to hear, is used of the sense of hearing (1Corinthians:12:17|), the ear with which one hears (Mark:7:35; strkjv@Hebrews:5:11|), the thing heard or the report (Rom strkjv@10:16|) or oral instruction (Galatians:3:2,5|). Both strkjv@Matthew:8:5-13; strkjv@Luke:7:1-10| locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.

rwp@Luke:7:11 @{Soon afterwards} (\en toi hexˆs\). According to this reading supply \chron“i\, time. Other MSS. read \tˆi hexˆs\ (supply \hˆmerƒi\, day). \Hexˆs\ occurs in Luke and Acts in the N.T. though old adverb of time. {That} (\Hoti\). Not in the Greek, the two verbs \egeneto\ and \eporeuthˆ\ having no connective (asyndeton). {Went with him} (\suneporeuonto aut“i\). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.

rwp@Luke:7:31 @{And to what are they like?} (\kai tini eisin homoioi;\). This second question is not in strkjv@Matthew:11:16|. It sharpens the point. The case of \tini\ is associative instrumental after \homoioi\. See discussion of details in Matthew.

rwp@Luke:7:36 @{That he would eat with him} (\hina phagˆi met' autou\). Second aorist active subjunctive. The use of \hina\ after \er“ta“\ (see also strkjv@Luke:16:27|) is on the border between the pure object clause and the indirect question (Robertson, _Grammar_, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (11:37; strkjv@14:1|) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke:5:29; strkjv@Mark:2:15; strkjv@Matthew:9:10|) and even invited himself to be the guest of Zaccheus (Luke:9:5|). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).

rwp@Luke:7:38 @{Standing behind at his feet} (\stƒsa opis“ para tous podas autou\). Second aorist active participle from \histˆmi\ and intransitive, first aorist \estˆsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin tˆs kephalˆs autˆs exemassen\). Inchoative imperfect of an old verb \ekmass“\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile“\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\ˆleiphen t“i mur“i\). Imperfect active again of \aleiph“\, a very common verb. \Chri“\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:8:12 @{Those by the wayside} (\hoi para tˆn hodon\). As in strkjv@Mark:4:15; strkjv@Matthew:13:19| so here the people who hear the word = the seed are discussed by metonymy. {The devil} (\ho diabolos\). The slanderer. Here strkjv@Mark:4:15| has Satan. {From their heart} (\apo tˆs kardias aut“n\). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. strkjv@Matthew:13:19| has it "sown in the heart." {That they may not believe and be saved} (\hina mˆ pisteusantes s“th“sin\). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

rwp@Luke:8:19 @{His mother and brethren} (\hˆ mˆtˆr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan“\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \aut“i\.

rwp@Luke:9:7 @{All that was done} (\ta ginomena panta\). Present middle participle, "all that was coming to pass." {He was much perplexed} (\diˆporei\). Imperfect active of \diapore“\, to be thoroughly at a loss, unable to find a way out (\dia, a\ privative, \poros\, way), common ancient verb, but only in Luke's writings in the N.T. {Because it was said} (\dia to legesthai\). Neat Greek idiom, the articular passive infinitive after \dia\. Three reports came to the ears of Herod as Luke has it, each introduced by \hoti\ (that) in indirect discourse: "By some" (\hupo tin“n\), "by some" (\hupo tin“n de\), "by others" (\all“n de, hupo\ not here expressed, but carried over). The verbs in the indirect discourse here (verses 7,8|) are all three aorists (\ˆgerthˆ\ first passive; \ephanˆ\ second passive; \anestˆ\ second active), not past perfects as the English has them.

rwp@Luke:9:14 @{About} (\h“sei\). Luke as strkjv@Matthew:14:21| adds this word to the definite statement of strkjv@Mark:6:44| that there were 5,000 men, a hundred companies of fifty each. {Sit down} (\kataklinate\). First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also verse 15|. {In companies} (\klisias\). Cognate accusative after {kataklinate}. Only here in the N.T. A row of persons reclining at meals (table company). {About fifty each} (\h“sei ana pentˆkonta\). Distributive use of \ana\ and approximate number again (\h“sei\).

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Luke:9:21 @{To tell this to no man} (\mˆdeni legein touto\). Indirect command with the negative infinitive after {commanded} (\parˆggeilen\). It had been necessary for Jesus to cease using the word {Messiah} (\Christos\) about himself because of the political meaning to the Jews. Its use by the disciples would lead to revolution as was plain after the feeding of the five thousand (John:6:15|).

rwp@Luke:9:22 @{Rejected} (\apodokimasthˆnai\). First aorist passive infinitive of \apodokimaz“\, to reject after trial. {The third day} (\tˆi tritˆi hˆmerƒi\). Locative case of time as in strkjv@Matthew:16:21|. Here in the parallel passage strkjv@Mark:8:31| has "after three days" (\meta treis hˆmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.

rwp@Luke:9:28 @{About eight days} (\h“sei hˆmerai okt“\). A _nominativus pendens_ without connexion or construction. strkjv@Mark:9:2| (Matthew:17:1|) has "after six days" which agrees with the general statement. {Into the mountain} (\eis to oros\). Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark:8:27; strkjv@Matthew:16:13|). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration. {To pray} (\proseuxasthai\). Peculiar to Luke who so often mentions Christ's habit of prayer (cf. strkjv@3:21|). See also verse 29| "as he was praying" (\en t“i proseuchesthai\, one of Luke's favourite idioms). {His countenance was altered} (\egeneto to eidos tou pros“pou autou heteron\). Literally, "the appearance of his face became different." strkjv@Matthew:17:2| says that "his face did shine as the sun." Luke does not use the word "transfigured" (\metemorph“thˆ\) in strkjv@Mark:9:2; strkjv@Matthew:17:2|. He may have avoided this word because of the pagan associations with this word as Ovid's \Metamorphoses\. {And his raiment became white and dazzling} (\kai ho himatismos autou leukos exastrapt“n\). Literally, {And his raiment white radiant}. There is no _and_ between "white" and "dazzling." The participle \exastrapt“n\ is from the compound verb meaning to flash (\astrapt“\) out or forth (\ex\). The simple verb is common for lightning flashes and bolts, but the compound in the LXX and here alone in the N.T. See strkjv@Mark:9:3| "exceeding white" and strkjv@Matthew:17:2| "white as the light."

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:9:45 @{It was concealed from them} (\ˆn parakekalummenon ap' aut“n\). Periphrastic past perfect of \parakalupt“\, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke. {That they should not perceive it} (\hina mˆ aisth“ntai auto\). Second aorist middle subjunctive of the common verb \aisthanomai\ used with \hina mˆ\, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as strkjv@Mark:9:32| observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.

rwp@Luke:9:46 @{A reasoning} (\dialogismos\). A dispute. The word is from \dialogizomai\, the verb used in strkjv@Mark:9:33| about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but strkjv@Matthew:18:1| states that they came to Jesus to settle it. {Which of them should be greatest} (\to tis an eiˆ meiz“n aut“n\). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with \an\ is here because it was so in the direct question (potential optative with \an\ retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew:18:1|), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark:10:35; strkjv@Matthew:20:20|). It is a sad spectacle.

rwp@Luke:9:49 @{And John answered} (\apokritheis de I“anˆs\). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke:9:46-48|). {Master} (\epistata\). Only in Luke in the N.T. as already four times (5:5; strkjv@8:24,45; strkjv@9:33|). {We forbade him} (\ek“luomen auton\). Conative imperfect as in strkjv@Mark:9:38|, We tried to hinder him. {Because he followeth not with us} (\hoti ouk akolouthei meth hˆm“n\). Present tense preserved for vividness where Mark has imperfect {ˆkolouthei}. Note also here "with us" (\meth' hˆm“n\) where Mark has associative instrumental \hˆmin\. It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve.

rwp@Luke:9:51 @{When the days were well-nigh come} (\en t“i sumplˆrousthai tas hˆmeras\). Luke's common idiom \en\ with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and strkjv@Luke:8:23; strkjv@Acts:2:1|. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke:9:22,27,31|). {That he should be received up} (\tˆs analˆmpse“s autou\). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from \analamban“\ (the verb used of the Ascension, strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (John:17:5|) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31|) and later in strkjv@Luke:12:49f|. {He steadfastly set his face} (\autos to pros“pon estˆrisen\). Note emphatic \autos\, {he himself}, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in strkjv@Mark:10:32|. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from \stˆriz“\ (from \stˆrigx\, a support), to set fast, to fix. {To go to Jerusalem} (\tou poreuesthai eis Ierousalˆm\). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; strkjv@13:22; strkjv@17:11|) and John mentions three journeys to Jerusalem during the later ministry (John:7:10; strkjv@11:17; strkjv@12:1|). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

rwp@Luke:10:42 @{The good portion} (\tˆn agathˆn merida\). The best dish on the table, fellowship with Jesus. This is the spiritual application of the metaphor of the dishes on the table. Salvation is not "the good portion" for Martha had that also. {From her} (\autˆs\). Ablative case after \aphairˆthˆsetai\ (future passive indicative). Jesus pointedly takes Mary's side against Martha's fussiness.

rwp@Luke:11:24 @{And finding none} (\kai mˆ heuriskon\). Here strkjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). strkjv@Luke:11:24-26| is almost verbatim like strkjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of strkjv@Matthew:12:45|. {Than the first} (\t“n pr“t“n\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).

rwp@Luke:11:32 @{At the preaching of Jonah} (\eis to kˆrugma I“na\). Note this use of \eis\ as in strkjv@Matthew:10:41; strkjv@12:41|. Luke inserts the words about the Queen of the South (31|) in between the discussion of Jonah (verses 29f., 32|). Both \Solom“nos\ (31|) and \I“nƒ\ (verse 32|) are in the ablative case after the comparative \pleion\ (more, {something more}).

rwp@Luke:11:37 @{Now as he spake} (\en de t“i lalˆsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See strkjv@3:21| for similar use of aorist infinitive with \en\. {Asketh} (\er“tƒi\). Present active indicative, dramatic present. Request, not question. {To dine} (\hop“s aristˆsˆi\). Note \hop“s\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in strkjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in strkjv@John:21:12,15|. {With him} (\par' aut“i\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt“\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

rwp@Luke:11:46 @{Grievous to be borne} (\dusbastakta\). A late word in LXX and Plutarch (\dus\ and \bastaz“\). Here alone in text of Westcott and Hort who reject it in strkjv@Matthew:23:4| where we have "heavy burdens" (\phortia barea\). In Gal strkjv@6:2| we have \barˆ\ with a distinction drawn. Here we have \phortizete\ (here only in the N.T. and strkjv@Matthew:11:28|) for "lade," \phortia\ as cognate accusative and then \phortiois\ (dative after \ou prospsauete\, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as _Mishna_ and then as _Gemarah_), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" (\prospsau“\, old verb but only here in the N.T.), touch with the view to remove. strkjv@Matthew:23:4| has \kinˆsai\, to move. A physician would understand the meaning of \prospau“\ for feeling gently a sore spot or the pulse.

rwp@Luke:12:5 @{Whom ye shall fear} (\tina phobˆthˆte\). First aorist passive subjunctive deliberative retained in the indirect question. \Tina\ is the accusative, the direct object of this transitive passive verb (note \apo\ in verse 4|). {Fear him who} (\phobˆthˆte ton\). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also. {After he hath killed} (\meta to apokteinai\). Preposition \meta\ with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb \apoktein“\, to kill. {Into hell} (\eis tˆn geennan\). See on ¯Matthew:5:22|. Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Kings:23:10|) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world. {This one fear} (\touton phobˆthˆte\). As above.

rwp@Luke:12:8 @{Everyone who shall confess me} (\pas hos an homologˆsei en emoi\). Just like strkjv@Matthew:10:32| except the use of \an\ here which adds nothing. The Hebraistic use of \en\ after \homologe“\ both here and in Matthew is admitted by even Moulton (_Prolegomena_, p. 104). {The Son of man} (\ho huios tou anthr“pou\). Here strkjv@Matthew:10:32| has \k'ag“\ (I also) as the equivalent.

rwp@Luke:12:10 @{But unto him that blasphemeth against the Holy Spirit} (\t“i de eis to hagion pneuma blasphˆmˆsanti\). This unpardonable sin is given by strkjv@Mark:3:28f.; strkjv@Matthew:12:31f.| immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (11:15-20|). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of \eis\ here in the sense of "against."

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

rwp@Luke:12:48 @{To whomsoever much is given} (\panti de h“i edothˆ polu\). Here is inverse attraction from \hoi\ to \panti\ (Robertson, _Grammar_, pp. 767f.). Note \par' autou\ (from him) without any regard to \panti\. {They commit} (\parethento\). Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.

rwp@Luke:12:54 @{To the multitudes also} (\kai tois ochlois\). After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in verse 15|. There are similar sayings to these verses 54-59| in strkjv@Matthew:16:1f; strkjv@5:25f|. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give strkjv@Matthew:16:2,3|. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, "a shower" (\ombros\, strkjv@Luke:12:54|) due to clouds in the west, "a hot wave" (\kaus“n\, verse 55) due to a south wind (\noton\) blowing, "fair weather" (\eudia\, strkjv@Matthew:16:2|) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions.

rwp@Luke:13:19 @{A grain of mustard seed} (\kokk“i sinape“s\). Either the _sinapis nigra_ or the _salvadora persica_, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by strkjv@Mark:4:30-32; strkjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kˆpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kˆpos\, old word for garden, only here in the N.T. and strkjv@John:19:1,26; strkjv@19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin‚_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\kateskˆn“sen\). Mark and Matthew have \kataskˆnoin\ infinitive of the same verb, to make tent (or nest).

rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opsˆsthe\). First aorist middle subjunctive (of a late aorist \“psamˆn\) of \hora“\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\humƒs de ekballomenous ex“\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.

rwp@Luke:14:1 @{When he went} (\en t“i elthein auton\). Luke's favourite temporal clause = "on the going as to him." {That} (\kai\). Another common Lukan idiom, \kai=hoti\ after \egeneto\, like Hebrew _wav_. {They} (\autoi\). Emphatic. {Were watching} (\ˆsan paratˆroumenoi\). Periphrastic imperfect middle. Note force of \autoi\, middle voice, and \para-\. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in strkjv@Mark:3:2| (active).

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

rwp@Luke:15:2 @{Both... and} (\te... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz“\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and strkjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In strkjv@12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).

rwp@Luke:15:4 @{In the wilderness} (\en tˆi erˆm“i\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apol“los\). The one lost sheep (\apol“los\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\he“s heurˆi auto\). Second aorist active subjunctive of \heurisk“\, common verb, with \he“s\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heurˆi\).

rwp@Luke:15:9 @{Her friends and neighbours} (\tas philas kai geitonas\). Note single article and female friends (feminine article and \philas\). \He“s hou eurˆi\ here as in verse 4|, only \hou\ added after \he“s\ (until which time) as often. {Which I lost} (\hˆn ap“lesa\). First aorist active indicative of \apollumi\. She lost the coin (note article). The shepherd did not lose the one sheep.

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hˆmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedˆmˆsen\). First aorist active indicative of \apodˆme“\ (from \apodˆmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz“\, a somewhat rare verb, the very opposite of "gathered together" (\sunagog“n\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\z“n as“t“s\). Living dissolutely or profligately. The late adverb \as“t“s\ (only here in the N.T.) from the common adjective \as“tos\ (\a\ privative and \s“z“\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthˆnai\ is used again (first aorist passive infinitive) and \charˆnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathˆtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ˆichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblˆthˆ\). First aorist indicative passive, of \diaball“\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\h“s diaskorpiz“n\). For the verb see on ¯15:13|. The use of \h“s\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:16:22 @{Was borne} (\apenechthˆnai\). First aorist passive infinitive from \apopher“\, a common compound defective verb. The accusative case of general reference (\auton\) is common with the infinitive in such clauses after \egeneto\, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (\eis ton holpon Abraam\). To be in Abraham's bosom is to the Jew to be in Paradise. In strkjv@John:1:18| the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Matthew:8:11|; 4Macc. strkjv@14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (John:13:23|) and this fact indicates special favour. Songs:the welcome to Lazarus was unusual. {Was buried} (\etaphˆ\). Second aorist (effective) passive of the common verb \thapt“\. Apparently in contrast with the angelic visitation to the beggar.

rwp@Luke:17:23 @{Go not away nor follow after them} (\mˆ apelthˆte mˆde di“xˆte\). Westcott and Hort bracket \apelthˆte mˆde\. Note aorist subjunctive with \mˆ\ in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse 21|) though the Pharisees did not know it.

rwp@Luke:17:25 @{But first} (\pr“ton de\). The second coming will be only after the Cross.

rwp@Luke:17:32 @{Remember Lot's wife} (\mnˆmoneuete tˆs gunaikos L“t\). Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Genesis:19:26|).

rwp@Luke:18:7 @{And he is longsuffering} (\makrothumei\). This present active indicative comes in awkwardly after the aorist subjunctive \poiˆsˆi\ after \ou mˆ\, but this part of the question is positive. Probably \kai\ here means "and yet" as so often (John:9:30; strkjv@16:32|, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histˆmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosˆucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist“ soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz“\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ˆ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta brephˆ\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina aut“n haptˆtai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapsˆtai\). {Rebuked} (\epetim“n\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimˆsan\.

rwp@Luke:18:33 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). The day the third. In strkjv@Matthew:20:19| it is "the third day" while in strkjv@Mark:10:34| "after three days" occurs in the same sense, which see.

rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi si“pˆsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see strkjv@Acts:8:31; strkjv@1Thessalonians:3:8; strkjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.

rwp@Luke:19:47 @{He was teaching} (\ˆn didask“n\). Periphrastic imperfect. {Daily} (\to kath' hˆmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in strkjv@11:3|. {Sought} (\ezˆtoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi pr“toi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; strkjv@12:9-11|).

rwp@Luke:20:2 @{Tell us} (\eipon hˆmin\). Luke adds these words to what Mark and Matthew have. Second aorist active imperative for the old form \eipe\ and with ending \-on\ of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after \eipon\, but the Revised Version puts a semicolon after "us" and retains the direct question. The Greek manuscripts have no punctuation.

rwp@Luke:20:27 @{There is no resurrection} (\anastasin mˆ einai\). Accusative and infinitive with negative \mˆ\ in indirect assertion. The Sadducees rally after the complete discomfiture of the Pharisees and Herodians. They had a stock conundrum with which they had often gotten a laugh on the Pharisees. Songs:they volunteer to try it on Jesus. For discussion of details here see on ¯Matthew:22:23-33; strkjv@Mark:12:18-27|. Only a few striking items remain for Luke.

rwp@Luke:21:1 @{And he looked up} (\Anablepsas de\). He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, "over against the treasury" (Mark:12:41|). The word for "treasury" (\gazophulakion\) is a compound of \gaza\ (Persian word for royal treasury) and \phulakˆ\ guard or protection. It is common in the LXX, but in the N.T. only here and strkjv@Mark:12:41,43; strkjv@John:8:20|. Jesus was watching (Mark:12:41|) the rich put in their gifts as a slight diversion from the intense strain of the hours before.

rwp@Luke:21:3 @{More than they all} (\pleion pant“n\). Ablative case after the comparative \pleion\.

rwp@Luke:21:6 @{As for these things} (\tauta\). Accusative of general reference. {One stone upon another} (\lithos epi lith“i\). Stone upon stone (locative). Here both strkjv@Mark:13:2; strkjv@Matthew:24:2| have \epi lithon\ (accusative). Instead of \ouk aphethˆsetai\ (future passive) they both have \ou mˆ aphethˆi\ (double negative with aorist passive subjunctive). It was a shock to the disciples to hear this after the triumphal entry.

rwp@Luke:21:8 @{That ye be not led astray} (\mˆ planˆthˆte\). First aorist passive subjunctive with \mˆ\ (lest). This verb \plana“\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ˆggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\mˆ poreuthˆte opis“ aut“n\). First aorist passive subjunctive with \mˆ\. A needed warning today with all the false cries in the religious world.

rwp@Luke:21:20 @{Compassed with armies} (\kukloumenˆn hupo stratoped“n\). Present passive participle of \kuklo“\, to circle, encircle, from \kuklos\, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word \stratoped“n\ (\stratos\, army, \pedon\, plain) is a military camp and then an army in camp. Old word, but only here in the N.T. {Then know} (\tote gn“te\). Second aorist active imperative of \gin“sk“\. Christians did flee from Jerusalem to Pella before it was too late as directed in strkjv@Luke:21:21; strkjv@Mark:13:14f.; strkjv@Matthew:24:16f|.

rwp@Luke:22:1 @{The Passover} (\pascha\) Both names (unleavened bread and passover) are used here as in strkjv@Mark:14:1|. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Ex. strkjv@23:15|, etc.) occurs, for strkjv@Mark:14:1| has just "the unleavened bread." strkjv@Matthew:26:17| uses unleavened bread and passover interchangeably. {Drew nigh} (\ˆggizen\). Imperfect active. strkjv@Mark:14:1; strkjv@Matthew:26:2| mention "after two days" definitely.

rwp@Luke:22:4 @{Went away} (\apelth“n\). Second aorist active participle of \aperchomai\. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon's house (John:12:4-6|). {Captains} (\stratˆgois\). Leaders of the temple guards (Acts:4:1|), the full title, "captains of the temple," occurs in verse 52|. {How he might deliver him unto them} (\to p“s autois parad“i auton\). The same construction as in verse 2|, the article \to\ with the indirect question and deliberative subjunctive second aorist active (\parad“i\).

rwp@Luke:22:9 @{Where wilt thou that we make ready?} (\Pou theleis hetoimas“men;\). Deliberative first aorist active subjunctive without \hina\ after \theleis\, perhaps originally two separate questions.

rwp@Luke:22:20 @{After the supper} (\meta to deipnˆsai\). Preposition \meta\ and the accusative articular infinitive. The textual situation here is confusing, chiefly because of the two cups (verses 17,20|). Some of the documents omit the latter part of verse 19| and all of verse 20|. It is possible, of course, that this part crept into the text of Luke from strkjv@1Corinthians:11:24f|. But, if this part is omitted, Luke would then have the order reversed, the cup before the bread. Songs:there are difficulties whichever turn one takes here with Luke's text whether one cup or two cups. {The New Covenant} (\he kainˆ diathˆkˆ\). See on ¯Matthew:26:28; strkjv@Mark:14:24| for "covenant." Westcott and Hort reject "new" there, but accept it here and in strkjv@1Corinthians:11:25|. See on ¯Luke:5:38| for difference between \kainˆ\ and \nea\. "The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible" (Plummer). {Poured out} (\ekchunnomenon\). Same word in strkjv@Mark:14:24; strkjv@Matthew:26:28| translated "shed." Late form present passive participle of \ekchunn“\ of \ekche“\, to pour out.

rwp@Luke:22:32 @{That thy faith fail not} (\hina mˆ eklipˆi he pistis mou\). Second aorist active subjunctive of purpose with \hina\ after \edeˆthˆn\ ({I prayed}) of \ekleip“\, old verb. Our word _eclipse_ is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter's faith and his praying won in the end, though Peter stumbled and fell. {And do thou} (\kai su\). The words single out Peter sharply. {Once thou hast turned again} (\pote epistrepsas\). First aorist active participle of \epistreph“\, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and "strengthen thy brethren."

rwp@Luke:22:35 @{Without purse} (\ater ballantiou\). Money bag or purse. Old word, but in the N.T. only in Luke (10:4; strkjv@12:33; strkjv@22:35ff.|). {Wallet} (\pˆras\). See on ¯Matthew:10:10|. {Lacked ye anything} (\mˆ tinos husterˆsate;\). Answer No expected (\outhenos\ below). Ablative case after \hustere“\.

rwp@Luke:22:39 @{As his custom was} (\kata to ethos\). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.

rwp@Luke:22:58 @{After a little while another} (\meta brachu heteros\). strkjv@Matthew:26:71| makes it after Peter had gone out into the porch and mentions a maid as speaking as does strkjv@Mark:14:69|, while here the "other" (\heteros\) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."

rwp@Luke:22:59 @{After the space of about one hour} (\diastasˆs h“sei h“ras mias\). Genitive absolute with second aorist active participle feminine singular of \diistˆmi\. This classical verb in the N.T. is used only by Luke (22:59; strkjv@24:51; strkjv@Acts:27:28|). It means standing in two or apart, about an hour intervening. {Confidently affirmed} (\diischurizeto\). Imperfect middle, he kept affirming strongly. An old verb (\dia, ischurizomai\), to make oneself strong, to make emphatic declaration. In the N.T. only here and strkjv@Acts:12:15|. {For he is a Galilean} (\kai gar Galilaios estin\). strkjv@Matthew:26:73| makes it plain that it was his speech that gave him away, which see.

rwp@Luke:22:67 @{If thou art the Christ} (\Ei su ei ho Christos\). The Messiah, they mean. The condition is the first class, assuming it to be true. {If I tell you} (\Ean humin eip“\). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by strkjv@Mark:15:1; strkjv@Matthew:27:1| who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark:14:64; strkjv@Matthew:26:66|). {Ye will not believe} (\ou mˆ pisteusˆte\). Double negative with the aorist subjunctive, strongest possible negative. Songs:as to verse 68|.

rwp@Luke:23:2 @{Began to accuse} (\ˆrxanto katˆgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hˆm“n\). Present active participle of \diastreph“\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\k“luonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \k“luonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Luke:23:4 @{The multitude} (\tous ochlous\). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark:15:8|). There was need of haste if the condemnation went through before friends of Jesus came. {I find no fault} (\ouden heurisk“ aition\). In the N.T. Luke alone uses this old adjective \aitios\ (Luke:23:4,14,22; strkjv@Acts:19:40|) except Heb. strkjv@5:9|. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in strkjv@John:18:33-38|. Pilate took Jesus inside the palace from the upper gallery (John:18:33|) and then came out and rendered his decision to the Sanhedrin (John:18:38|) who would not go into the palace of Pilate (John:18:28|).

rwp@Luke:23:55 @{Had come with him} (\ˆsan sunelˆluthuiai\). Periphrastic past perfect active of \sunerchomai\. {Followed after} (\katakolouthˆsasai\). Aorist active participle of \katakolouthe“\, an old verb, but in the N.T. only here and strkjv@Acts:16:17|. It is possible that they followed after Joseph and Nicodemus so that they "beheld the tomb," (\etheasanto to mnˆmeion\), and also "how his body was laid" (\h“s etethˆ to s“ma autou\). First aorist passive indicative of \tithˆmi\. They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: "and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there." At any rate the women saw "that" and "how" the body of Jesus was laid in this new tomb of Joseph in the rocks.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordanˆn\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

rwp@Mark:1:13 @{With the wild beasts} (\meta t“u thˆri“n\). Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in strkjv@Psalms:90:13| the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in strkjv@Matthew:4:6|. The angels did come and minister (\diˆkonoun\), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert.

rwp@Mark:1:20 @{With the hired servants} (\meta t“n misth“t“n\). One hired for wages (\misthos\), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luke:5:7,10|). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew:4:22|) with the hired servants. The business would go on while they left all (Luke:5:11|) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.

rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask“\) and preached (\kˆruss“\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunag“gos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\t“i hupˆretˆi\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).

rwp@Mark:1:29 @{The house of Simon and Andrew} (\tˆn oikian Sim“nos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblˆmenˆn\) with a fever." Luke has it "holden with a great fever" (\ˆn sunechomenˆ puret“i megal“i\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.

rwp@Mark:1:33 @{At the door} (\pros tˆn thuran\). At the door of Peter's house. The whole city was gathered together there (ˆn episunˆgmenˆ, past perfect passive periphrastic indicative, double compound \epi\ and \sun\). Mark alone mentions this vivid detail. He is seeing with Peter's eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. {Divers diseases} (\poikilais nosois\). See strkjv@Matthew:4:24| about \poikilos\ meaning many-coloured, variegated. All sorts of sick folk came and were healed.

rwp@Mark:1:36 @{Followed after him} (\katedi“xen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \di“k“\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.

rwp@Mark:2:1 @{Again into Capernaum after some days} (\palin eis Kapharnaoum di' hˆmer“n\). After the first tour of Galilee when Jesus is back in the city which is now the headquarters for the work in Galilee. The phrase \di' hˆmer“n\ means days coming in between (\dia, duo\, two) the departure and return. {In the house} (\en oik“i\). More exactly, {at home}, in the home of Peter, now the home of Jesus. Another picture directly from Peter's discourse. Some of the manuscripts have here \eis oikon\, illustrating the practical identity in meaning of \en\ and \eis\ (Robertson, _Grammar_, pp. 591-6). {It was noised} (\ˆkousthˆ\). It was heard (first aorist, passive indicative from \akou“\, to hear). People spread the rumour, "He is at home, he is indoors."

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

rwp@Mark:3:14 @{He appointed twelve} (\epoiˆsen d“deka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous “nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell“\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina “sin met' autou\), {and that he might send them forth} (\kai hina apostellˆi autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell“\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\kˆrussein\, from \kˆrux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

rwp@Mark:3:29 @{Guilty of an eternal sin} (\enochos estin ai“niou hamartˆmatos\). The genitive of the penalty occurs here with \enochos\. In saying that Jesus had an unclean spirit (verse 30|) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is \hamartˆmatos\ (sin), not \krise“s\ (judgment), as the Textus Receptus has it.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:12 @{Lest haply they should turn again, and it should be forgiven them} (\mˆpote epistreps“sin kai aphethˆi autois\). Luke does not have these difficult words that seem in Isaiah to have an ironical turn, though strkjv@Matthew:13:15| does retain them even after using \hoti\ for the first part of the quotation. There is no way to make \mˆpote\ in strkjv@Mark:4:12| and strkjv@Matthew:13:15| have a causal sense. It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus. Bengel says: _iam ante non videbant, nunc accedit iudicium divinum_. Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned.

rwp@Mark:4:22 @{Save that it should be manifested} (\ean mˆ hina phaner“thˆi\). Note \ean mˆ\ and \hina\. strkjv@Luke:8:17| has it {that shall not be made manifest} (\ho ou phaneron genˆsetai\). Here in Mark it is stated that the temporary concealment is for final manifestation and a means to that end. Those who are charged with the secret at this time are given the set responsibility of proclaiming it on the housetops after Ascension (Swete). The hidden (\krupton\) and the {secret} (\apokruphon\) are to be revealed in due time.

rwp@Mark:4:31 @{When it is sown} (\hotan sparˆi\). Second aorist passive subjunctive of \speir“\. Alone in Mark and repeated in verse 32|. {Less than all the seeds} (\mikroteron pant“n t“n spermat“n\). Comparative adjective with the ablative case after it. Hyperbole, of course, but clearly meaning that from a very small seed a large plant grows, the gradual pervasive expansive power of the kingdom of God.

rwp@Mark:5:2 @{Out of the boat} (\ek tou ploiou\). Straightway (\euthus\) Mark says, using the genitive absolute (\exelthontos autou\) and then repeating \aut“i\ associative instrumental after \apˆntˆsen\. The demoniac greeted Jesus at once. Mark and strkjv@Luke:9:27| mention only one man while Matthew notes two demoniacs, perhaps one more violent than the other. Each of the Gospels has a different phrase. Mark has "a man with an unclean spirit" (\en pneumati akathart“i\), strkjv@Matthew:8:28| "two possessed with demons" (\duo daimonizomenoi\), strkjv@Luke:8:27| "one having demons" (\tis ech“n daimonia\). Mark has many touches about this miracle not retained in Matthew and Luke. See on ¯Matthew:8:28|.

rwp@Mark:5:7 @{I adjure thee by God} (\horkiz“ se ton theon\). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in strkjv@1:24|, which see. He calls Jesus here "son of the Most High God" (\huie tou theou tou hupsistou\) as in strkjv@Luke:8:28| (cf. strkjv@Genesis:14:18f.|). {Torment me not} (\mˆ me basanisˆis\). Prohibition with \mˆ\ and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.

rwp@Mark:5:13 @{And he gave them leave} (\kai epetrepsen autois\). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on ¯Matthew:8:32| for "rushed down the steep." {They were choked} (\epnigonto\). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. strkjv@Luke:8:33| has \apegnigˆ\, {choked off}, constative second aorist passive indicative, treated as a whole, strkjv@Matthew:8:32| merely has "perished" (\apethanon\; died).

rwp@Mark:5:26 @{Had suffered many things of many physicians} (\polla pathousa hupo poll“n iatr“n\). A pathetic picture of a woman with a chronic case who had tried doctor after doctor. {Had spent all that she had} (\dapanˆsasa ta par' autˆs panta\). Having spent the all from herself, all her resources. For the idiom with \para\ see strkjv@Luke:10:7; strkjv@Phillipians:4:18|. The tragedy of it was that she "was nothing bettered, but rather grew worse" (\mˆden “phelˆtheisa alla mƒllon eis to cheiron elthousa\). Her money was gone, her disease was gaining on her, her one chance came now with Jesus. Matthew says nothing about her experience with the doctors and strkjv@Luke:8:43| merely says that she "had spent all her living upon physicians and could not be healed of any," a plain chronic case. Luke the physician neatly takes care of the physicians. But they were not to blame. She had a disease that they did not know how to cure. Vincent quotes a prescription for an issue of blood as given in the Talmud which gives one a most grateful feeling that he is not under the care of doctors of that nature. The only parallel today is Chinese medicine of the old sort before modern medical schools came.

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai ˆleiphon elai“i\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph“ elai“i\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph“\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph“\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:6:18 @{Thy brother's wife} (\tˆn gunaika tou adelphou\). While the brother was alive (Leviticus:18:16; strkjv@20:21|). After a brother's death it was often a duty to marry his widow.

rwp@Mark:6:23 @{And he sware unto her} (\kai “mosen autˆi\). The girl was of marriageable age though called \korasion\ (cf. strkjv@Esther:2:9|). Salome was afterward married to Philip the Tetrarch. The swaggering oath to the half of the kingdom reminds one of strkjv@Esther:5:3f.|, the same oath made to Esther by Ahasuerus.

rwp@Mark:6:35 @{When the day was now far spent} (\ˆdˆ h“ras pollˆs genomenˆs\). Genitive absolute. \H“ra\ used here for day-time (so strkjv@Matthew:14:15|) as in Polybius and late Greek. {Much day-time already gone}. strkjv@Luke:9:12| has it began to {incline} (\klinein\) or wear away. It was after 3 P.M., the first evening. Note second evening or sunset in strkjv@Mark:6:47; strkjv@Matthew:14:23; strkjv@John:6:16|. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See on ¯Matthew:14:15|.

rwp@Mark:6:38 @{Go and see} (\hupagete idete\). John says that Jesus asked Philip to find out what food they had (John:6:5f.|) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark:6:35f.|). On this protest to his command that they feed the crowds (Mark:6:37; strkjv@Matthew:14:16; strkjv@Luke:9:13|) Jesus said "Go see" how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John:6:8f.|). They had suggested before that two hundred pennyworth (\dˆnari“n diakosi“n\. See on ¯Matthew:18:28|) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John's Gospel alone tells of the lad with his lunch which his mother had given him.

rwp@Mark:6:39 @{By companies} (\sumposia sumposia\). Distribution expressed by repetition as in strkjv@Mark:6:7| (\duo duo\) instead of using \ana\ or \kata\. Literally our word _symposium_ and originally a drinking party, Latin _convivium_, then the party of guests of any kind without the notion of drinking. Songs:in Plutarch and the LXX (especially I Macca.). {Upon the green grass} (\epi t“i chl“r“i chort“i\). Another Markan touch. It was passover time (John:6:4|) and the afternoon sun shone upon the orderly groups upon the green spring grass. See on ¯Matthew:14:15|. They may have been seated like companies at tables, open at one end.

rwp@Mark:7:2 @{With defiled, that is unwashen hands} (\koinais chersin, tout' estin aniptois\). Associative instrumental case. Originally \koinos\ meant what was common to everybody like the _Koin‚_ Greek. But in later Greek it came also to mean as here what is vulgar or profane. Songs:Peter in strkjv@Acts:10:14| "common and unclean." The next step was the ceremonially unclean. The emissaries of the Pharisees and the scribes from Jerusalem had seen "some of the disciples" eat without washing their hands, how many we are not told. Swete suggests that in going through the plain the disciples were seen eating some of the bread preserved in the twelve baskets the afternoon before across the lake. There was no particular opportunity to wash the hands, a very proper thing to do before eating for sanitary reasons. But the objection raised is on ceremonial, not sanitary, grounds.

rwp@Mark:7:19 @{Making all meats clean} (\kathariz“n panta ta br“mata\). This anacoluthon can be understood by repeating {he says} (\legei\) from verse 18|. The masculine participle agrees with Jesus, the speaker. The words do not come from Jesus, but are added by Mark. Peter reports this item to Mark, probably with a vivid recollection of his own experience on the housetop in Joppa when in the vision Peter declined three times the Lord's invitation to kill and eat unclean animals (Acts:10:14-16|). It was a riddle to Peter as late as that day. "Christ asserts that _Levitical_ uncleanness, such as eating with unwashed hands, is of small importance compared with _moral_ uncleanness" (Vincent). The two chief words in both incidents, here and in Acts, are {defile} (\koino“\) and {cleanse} (\kathariz“\). "What God cleansed do not thou treat as defiled" (Acts:10:15|). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: {Perceive ye not?} (\ou noeite;\). They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight.

rwp@Mark:7:24 @{Into the borders of Tyre and Sidon} (\eis ta horia Turou kai Sid“nos\). The departure from Capernaum was a withdrawal from Galilee, the second of the four withdrawals from Galilee. The first had been to the region of Bethsaida Julias in the territory of Herod Philip. This is into distinctly heathen land. It was not merely the edge of Phoenicia, but into the parts of Tyre and Sidon (Matthew:15:21|). There was too much excitement among the people, too much bitterness among the Pharisees, too much suspicion on the part of Herod Antipas, too much dulness on the part of the disciples for Jesus to remain in Galilee. {And he could not be hid} (\kai ouk ˆdunasthˆ lathein\). Jesus wanted to be alone in the house after all the strain in Galilee. He craved a little privacy and rest. This was his purpose in going into Phoenicia. Note the adversative sense of \kai\ here= "but."

rwp@Mark:8:4 @{Here} (\h“de\). Of all places, in this desert region in the mountains. The disciples feel as helpless as when the five thousand were fed. They do not rise to faith in the unlimited power of Jesus after all that they have seen.

rwp@Mark:8:7 @{A few small fishes} (\ichthudia oliga\). Mark mentions them last as if they were served after the food, but not so strkjv@Matthew:15:34f|.

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

rwp@Mark:8:21 @{Do ye not yet understand?} (\oup“ suniete;\). After all this rebuke and explanation. The greatest of all teachers had the greatest of all classes, but he struck a snag here. strkjv@Matthew:16:12| gives the result: "Then they understood how that he bade them not beware of the loaves of bread, but of the teaching of the Pharisees and Sadducees." They had once said that they understood the parables of Jesus (Matthew:13:51|). But that was a long time ago. The teacher must have patience if his pupils are to understand.

rwp@Mark:8:29 @{Thou art the Christ} (\Su ei ho Christos\). Mark does not give "the Son of the living God" (Matthew:16:16|) or "of God" (Luke:9:20|). The full confession is the form in Matthew. Luke's language means practically the same, while Mark's is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew's narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on ¯Matthew:16:16,18|. The disciples had confessed him as Messiah before. Thus strkjv@John:1:41; strkjv@4:29; strkjv@6:69; strkjv@Matthew:14:33|. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John:6:14f.|). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them.

rwp@Mark:8:31 @{He began to teach them} (\ˆrxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hˆmeras\). strkjv@Matthew:16:21| has "the third day" (\tˆi tritˆi hˆmerƒi\) in the locative case of point of time (so also strkjv@Luke:9:22|). There are some people who stickle for a strict interpretation of "after three days" which would be "on the fourth day," not "on the third day." Evidently Mark's phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language "after three days" can and often does mean "on the third day," but the fourth day is impossible.

rwp@Mark:8:32 @{Spake the saying openly} (\parrˆsiƒi ton logon elalei\). He held back nothing, told it all (\pƒn\, all, \rˆsia\, from \eipon\, say), without reserve, to all of them. Imperfect tense \elalei\ shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in strkjv@Matthew:16:17,19| after his confession (Mark:8:29; strkjv@Matthew:16:16; strkjv@Luke:9:20|), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on ¯Matthew:16:21,26|.

rwp@Mark:9:31 @{For he taught} (\edidasken gar\). Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark:8:31; strkjv@Matthew:16:21; strkjv@Luke:9:22|). Now as then Jesus foretells his resurrection "after three days" ("the third day," strkjv@Matthew:17:23|).

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

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:4 @{To write a bill of divorcement and to put her away} (\biblion apostasiou grapsai kai apolusai\). The word for "bill" (\biblion\) is a diminutive and means "little book," like the Latin _libellus_, from which comes our word _libel_ (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in strkjv@Matthew:19:7|, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on ¯Matthew:19:7| for this and for discussion of "for your hardness of heart" (\sklˆrokardia\). Jesus expounds the purpose of marriage (Genesis:2:24|) and takes the stricter view of divorce, that of the school of Shammai. See on ¯Matthew:19:1-12| for discussion. strkjv@Mark:10:10| notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.

rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosˆnechthˆsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \brephˆ\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapsˆtai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.

rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas aut“i ˆgapˆsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster“;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster“\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.

rwp@Mark:10:35 @{There come near unto him James and John} (\kai prosporeuontai Iak“bos kai I“anˆs\). Dramatic present tense. Matthew has \tote\, then, showing that the request of the two brothers with their mother (Matthew:20:20|) comes immediately after the talk about Christ's death. {We would} (\thelomen\). We wish, we want, bluntly told. {She came worshipping} (\proskunousa\) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children.

rwp@Mark:10:51 @{That I should do} (\poiˆs“\). Neat Greek idiom with aorist subjunctive without \hina\ after \theleis\. For this asyndeton (or parataxis) see Robertson, _Grammar_, p. 430. {Rabboni} (\Rabbounei\). The Aramaic word translated Lord (Kurie) in strkjv@Matthew:20:33| and strkjv@Luke:18:41|. This very form occurs again in strkjv@John:20:16|. {That I may receive my sight} (\hina anableps“\). To recover sight (\ana-\), see again. Apparently he had once been able to see. Here \hina\ is used though \thel“\ is not (cf. strkjv@10:35|). The Messiah was expected to give sight to the blind (Isaiah:61:1; strkjv@Luke:4:18; strkjv@7:22|).

rwp@Mark:11:13 @{If haply he might find anything thereon} (\ei ara ti heurˆsei en autˆi\). This use of \ei\ and the future indicative for purpose (to see if, a sort of indirect question) as in strkjv@Acts:8:22; strkjv@17:27|. Jesus was hungry as if he had had no food on the night before after the excitement and strain of the Triumphal Entry. The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance.

rwp@Mark:11:14 @{No man eat fruit from thee henceforward forever} (\Mˆketi eis ton ai“na ek sou mˆdeis karpon phagoi\). The verb \phagoi\ is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. strkjv@Matthew:21:19| has the aorist subjunctive with double negative \ou mˆketi genˆtai\, a very strong negative prediction that amounts to a prohibition. See on Matthew. Jesus probably spoke in the Aramaic on this occasion. {And his disciples heard it} (\kai ˆkouon hoi mathˆtai autou\). Imperfect tense, "were listening to it," and evidently in amazement, for, after all, it was not the fault of the poor fig tree that it had put out leaves. One often sees peach blossoms nipped by the frost when they are too precocious in the changeable weather. But Jesus offered no explanation at this time.

rwp@Mark:11:16 @{Through the temple} (\dia tou hierou\). The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of \hina\ after \ˆphie\ (imperfect tense) instead of the infinitive (the usual construction).

rwp@Mark:11:32 @{But should we say} (\alla eip“men\). Deliberative subjunctive with aorist active subjunctive again. It is possible to supply \ean\ from verse 31| and treat it as a condition as there. Songs:Matthew:21:26| and strkjv@Luke:20:6|. But in Mark the structure continues rugged after "from men" with anacoluthon or even aposiopesis--"they feared the people" Mark adds. Matthew has it: "We fear the multitude." Luke puts it: "all the people will stone us." All three Gospels state the popular view of John as a prophet. Mark's "verily" is \ont“s\ really, actually. They feared John though dead as much as Herod Antipas did. His martyrdom had deepened his power over the people and disrespect towards his memory now might raise a storm (Swete).

rwp@Mark:12:18 @{There come unto him Sadducees} (\erchontai Saddoukaioi pros auton\). Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See on ¯Matthew:22:23-33| for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously.

rwp@Mark:12:34 @{Discreetly} (\nounech“s\). From \nous\ (intellect) and \ech“\, to have. Using the mind to good effect is what the adverb means. He had his wits about him, as we say. Here only in the N.T. In Aristotle and Polybius. \Nounechont“s\ would be the more regular form, adverb from a participle. {Not far} (\ou makran\). Adverb, not adjective, feminine accusative, a long way (\hodon\ understood). The critical attitude of the lawyer had melted before the reply of Jesus into genuine enthusiasm that showed him to be near the kingdom of God. {No man after that} (\oudeis ouketi\). Double negative. The debate was closed (\etolma\, imperfect tense, dared). Jesus was complete victor on every side.

rwp@Mark:12:36 @{The footstool} (\hupopodion\). Westcott and Hort read \hupokat“\ (under) after Aleph B D L.

rwp@Mark:13:5 @{Take need that no man lead you astray} (\Blepete mˆ tis h–mƒs planˆsˆi\). Same words in strkjv@Matthew:24:4|. strkjv@Luke:21:8| has it "that ye be not led astray" (\mˆ planˆthˆte\). This word \plana“\ (our _planet_) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on ¯Matthew:24:5|. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8| see on ¯Matthew:24:5-8|. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.

rwp@Mark:14:1 @{After two days} (\meta duo hˆmeras\). This was Tuesday evening as we count time (beginning of the Jewish Wednesday). In strkjv@Matthew:26:2| Jesus is reported as naming this same date which would put it our Thursday evening, beginning of the Jewish Friday. The Gospel of John mentions five items that superficially considered seem to contradict this definite date in Mark and Matthew, but which are really in harmony with them. See discussion on strkjv@Matthew:26:17| and my {Harmony of the Gospels}, pp. 279 to 284. Mark calls it here the feast of "the passover and the unleavened bread," both names covering the eight days. Sometimes "passover" is applied to only the first day, sometimes to the whole period. No sharp distinction in usage was observed. {Sought} (\ezˆtoun\). Imperfect tense. They were still at it, though prevented so far.

rwp@Mark:14:2 @{Not during the feast} (\Mˆ en tˆi heortˆi\). They had first planned to kill him at the feast (John:11:57|), but the Triumphal Entry and great Tuesday debate (this very morning) in the temple had made them decide to wait till after the feast was over. It was plain that Jesus had too large and powerful a following. See on ¯Matthew:26:47|.

rwp@Mark:14:47 @{A certain one} (\heis tis\). Mark does not tell that it was Peter. Only strkjv@John:18:10| does that after Peter's death. He really tried to kill the man, Malchus by name, as John again tells (John:18:10|). Mark does not give the rebuke to Peter by Jesus in strkjv@Matthew:26:52ff|.

rwp@Mark:14:51 @{A certain young man} (\neaniskos tis\). This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts:12:12|) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus (\sunˆkolouthei aut“i\, imperfect tense). Note the vivid dramatic present \kratousin\ (they seize him).

rwp@Mark:15:1 @{In the morning} (\pr“i\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poiˆsantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dˆsantes ton Iˆsoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

rwp@Mark:15:20 @{They lead him out} (\exagousin auton\). Vivid historical present after imperfects in verse 19|.

rwp@Mark:15:21 @{They compel} (\aggareuousin\). Dramatic present indicative again where strkjv@Matthew:27:32| has the aorist. For this Persian word see on ¯Matthew:5:41; strkjv@27:32|. {Coming out of the country} (\erchomenon ap' agrou\). Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus." Paul mentions a Rufus in strkjv@Romans:16:13|, but it was a common name and proves nothing. See on ¯Matthew:27:32| for discussion of cross-bearing by criminals. Luke adds "after Jesus" (\opisthen tou Iˆsou\). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

rwp@Mark:15:44 @{If he were already dead} (\ei ˆdˆ tethnˆken\). Perfect active indicative with \ei\ after a verb of wondering, a classical idiom, a kind of indirect question just as we say "I wonder if." Usually death by crucifixion was lingering. This item is only in Mark. {Whether he had been any while dead} (\ei palai apethanen\). B D read \ˆdˆ\ (already) again here instead of \palai\ (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (John:19:31-37|). Pilate wanted to make sure that Jesus was actually dead by official report.

rwp@Mark:15:47 @{Beheld} (\ethe“roun\). Imperfect tense picturing the two Marys "sitting over against the sepulchre" (Matthew:27:61|) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark:15:40|) had left and "were watching the actions of Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (\tetheitai\, perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation" (Gould).

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\ˆgorasan ar“mata\). As Nicodemus did on the day of the burial (John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleips“sin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1| for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luke:23:56|). Now they secured a fresh supply.

rwp@Mark:16:12 @{After these things} (\meta tauta\). Only here in Mark. Luke tells us that it was on the same day (Luke:24:13|). {In another form} (\en heterƒi morphˆi\). It was not a \metamorph“sis\ or transfiguration like that described in strkjv@9:2|. Luke explains that their eyes were holden so that they could not recognize Jesus (Luke:24:16|). This matchless story appears in full in strkjv@Luke:24:13-32|.

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

rwp@Mark:16:19 @{Was received up into heaven} (\anelˆmpthˆ eis ton ouranon\). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke:24:50f.|) and strkjv@Acts:1:9-11|. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18|), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke:24:50|) at the close of the forty days (Acts:1:3|) and so after the return from Galilee (Matthew:28:16|). {Sat down at the right hand of God} (\ekathisen ek dexi“n tou theou\). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Acts:7:55f.; strkjv@Romans:8:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3; strkjv@8:1; strkjv@10:12; strkjv@12:2; strkjv@1Peter:3:22; strkjv@Revelation:3:21|).

rwp@Mark:16:20 @{The Lord working with them} (\tou kuriou sunergountos\). Genitive absolute. This participle not in Gospels elsewhere nor is \bebaiountos\ nor the compound \epakolouthount“n\, all in Paul's Epistles. \Pantacho–\ once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

rwp@Info_Matthew @ If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between A.D. 50 to 60, then Matthew's book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that A.D. 60 is as good as any.

rwp@Info_Matthew @ In the Gospel itself we find Matthew the publican (Matthew:9:9; strkjv@10:3|) though Mark (Mark:2:14|) and Luke (Luke:5:27|) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

rwp@Matthew:1:18 @{The birth of Jesus Christ} (\tou [Iˆsou] Christou hˆ genesis\). In the Greek Jesus Christ comes before birth as the important matter after strkjv@1:16|. It is not certain whether "Jesus" is here a part of the text as it is absent in the old Syriac and the Old Latin while the Washington Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it is plain that the story of the birth of Jesus Christ is to be told briefly as follows, "on this wise" (\hout“s\), the usual Greek idiom. The oldest and best manuscripts have the same word genealogy (\genesis\) used in strkjv@1:1|, not the word for birth (begotten) as in strkjv@1:16| (\gennˆsis\). "It is in fact the word Genesis. The evangelist is about to describe, not the genesis of the heaven and the earth, but the genesis of Him who made the heaven and the earth, and who will yet make a new heaven and a new earth" (Morison).

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en tˆi anatolˆi\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\tˆi anatolˆi\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:2:3 @{He was troubled, and all Jerusalem with him} (\etarachthˆ kai pƒsa Ierosoluma met' autou\). Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. "The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome" (Bruce). Herod was a hated Idumaean.

rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hˆmerais paraginetai I“anˆs ho Baptistˆs\). Here the synoptic narrative begins with the baptism of John (Mt. strkjv@3:1; strkjv@Mark:1:2; strkjv@Luke:3:1|) as given by Peter in strkjv@Acts:1:22|, "from the baptism of John, unto the day that he was received up from us" (cf. also strkjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb (\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

rwp@Matthew:3:2 @{Repent} (\metanoeite\). Broadus used to say that this is the worst translation in the New Testament. The trouble is that the English word "repent" means "to be sorry again" from the Latin _repoenitet_ (impersonal). John did not call on the people to be sorry, but to change (think afterwards) their mental attitudes (\metanoeite\) and conduct. The Vulgate has it "do penance" and Wycliff has followed that. The Old Syriac has it better: "Turn ye." The French (Geneva) has it "Amendez vous." This is John's great word (Bruce) and it has been hopelessly mistranslated. The tragedy of it is that we have no one English word that reproduces exactly the meaning and atmosphere of the Greek word. The Greek has a word meaning to be sorry (\metamelomai\) which is exactly our English word repent and it is used of Judas (Matthew:27:3|). John was a new prophet with the call of the old prophets: "Turn ye" (Joel:2:12; Isa. strkjv@55:7; strkjv@Ezekiel:33:11,15|).

rwp@Matthew:3:11 @{Mightier than I} (\ischuroteros mou\). Ablative after the comparative adjective. His baptism is water baptism, but the Coming One "will baptize in the Holy Spirit and fire." "Life in the coming age is in the sphere of the Spirit. Spirit and fire are coupled with one preposition as a double baptism" (McNeile). Broadus takes "fire" in the sense of separation like the use of the fan. As the humblest of servants John felt unworthy to take off the sandals of the Coming One. About \bastaz“\ see on ¯Matthew:8:17|.

rwp@Matthew:4:1 @{To be tempted of the devil} (\peirasthˆnai hupo tou diabolou\). Matthew locates the temptation at a definite time, "then" (\tote\) and place, "into the wilderness" (\eis tˆn erˆmon\), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (Mark:1:12|) puts it more strongly that the Spirit "drives" (\ekballei\) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (\tou diabolou\). Judas has this term applied to him (John:6:70|) as it is to men (2Timothy:3:3; strkjv@Titus:2:3|) and women (she devils, strkjv@1Timothy:3:11|) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (\peiraz“\) and in strkjv@4:3| means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of \ekpeiraz“\ in strkjv@4:7| as in strkjv@Deuteronomy:6:16|. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

rwp@Matthew:4:2 @{Had fasted} (\nˆsteusas\). No perfunctory ceremonial fast, but of communion with the Father in complete abstention from food as in the case of Moses during forty days and forty nights (Exodus:34:28|). "The period of the fast, as in the case of Moses was spent in a spiritual ecstasy, during which the wants of the natural body were suspended" (Alford). "He afterward hungered" and so at the close of the period of forty days.

rwp@Matthew:4:12 @{Now when he heard} (\akousas de\). The reason for Christ's return to Galilee is given here to be that John had been delivered up into prison. The Synoptic Gospels skip from the temptation of Jesus to the Galilean ministry, a whole year. But for strkjv@John:1:19-3:36| we should know nothing of the "year of obscurity" (Stalker). John supplies items to help fill in the picture. Christ's work in Galilee began after the close of the active ministry of the Baptist who lingered on in prison for a year or more.

rwp@Matthew:4:23 @{Went about in all Galilee} (\periˆgen en holˆi tˆi Galilaiai\). Literally Jesus "was going around (imperfect) in all Galilee." This is the first of the three tours of Galilee made by Jesus. This time he took the four fishermen whom he had just called to personal service. The second time he took the twelve. On the third he sent the twelve on ahead by twos and followed after them. He was teaching and preaching the gospel of the kingdom in the synagogues chiefly and on the roads and in the streets where Gentiles could hear. {Healing all manner of diseases and all manner of sickness} (\therapeu“n pƒsan noson kai pƒsan malakian\). The occasional sickness is called \malakian\, the chronic or serious disease \noson\.

rwp@Matthew:5:1 @{He went up into the mountain} (\anebˆ eis to oros\). Not "a" mountain as the Authorized Version has it. The Greek article is poorly handled in most English versions. We do not know what mountain it was. It was the one there where Jesus and the crowds were. "Delitzsch calls the Mount of Beatitudes the Sinai of the New Testament" (Vincent). He apparently went up to get in closer contact with the disciples, "seeing the multitudes." Luke (Luke:6:12|) says that he went out into the mountain to pray, Mark (Mark:3:13|) that he went up and called the twelve. All three purposes are true. Luke adds that after a whole night in prayer and after the choice of the twelve Jesus came down to a level place on the mountain and spoke to the multitudes from Judea to Phoenicia. The crowds are great in both Matthew and in Luke and include disciples and the other crowds. There is no real difficulty in considering the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke as one and the same. See full discussion in my _Harmony of the Gospels_.

rwp@Matthew:5:6 @{They that hunger and thirst after righteousness} (\hoi pein“ntes kai dips“ntes tˆn dikaiosunˆn\). Here Jesus turns one of the elemental human instincts to spiritual use. There is in all men hunger for food, for love, for God. It is passionate hunger and thirst for goodness, for holiness. The word for "filled" (\chortasthˆsontai\) means to feed or to fatten cattle from the word for fodder or grass like strkjv@Mark:6:39| "green grass" (\chortos chl“ros\).

rwp@Matthew:5:24 @{First be reconciled} (\pr“ton diallagˆthi\). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually \katallass“\ occurs. Deissmann (_Light from the Ancient East_, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled (\dialagˆti\) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from \katallass“\" (Lightfoot). This because of \dia\ (two, between two).

rwp@Matthew:6:9 @{After this manner therefore pray ye} (\hout“s oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hˆm“n ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hˆmŒn sˆmeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \“n\ (\ousa\). It clearly comes from \epi\ and \i“n\ (\epi\ and \eimi\) like \tˆi epiousˆi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousˆi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

rwp@Matthew:7:3 @{The mote} (\to karphos\). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. {The beam} (\tˆn dokon\). A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?"

rwp@Matthew:8:21 @{And bury my father} (\kai thapsai ton patera mou\). The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me" (Tobit strkjv@4:3). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus. "At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: 'But I must first bury my father!'" (Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.

rwp@Matthew:8:28 @{The country of the Gadarenes} (\ten ch“ran t“n Gadarˆn“n\). This is the correct text in Matthew while in strkjv@Mark:5:1| and strkjv@Luke:8:26| it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. Songs:Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one. "{The tombs}" (\t“n mnˆmei“n\) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.

rwp@Matthew:10:2 @{The names of the twelve apostles} (\t“n d“deka apostol“n ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\pr“tos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.

rwp@Matthew:10:17 @{To councils} (\eis sunedria\). The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body (\concilium\). The same word is used for the Sanhedrin in Jerusalem. {In their synagogues} (\en tois sunag“gais aut“n\). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John:9:35|). They were now after the exile in every town of any size where Jews were.

rwp@Matthew:11:1 @{He departed thence to teach and preach} (\metebˆ ekeithen tou didaskein kai kˆrussein\). In five instances (7:28; strkjv@11:1; strkjv@13:53; strkjv@19:1; strkjv@26:1|) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for strkjv@11:1| belongs with the preceding section. "{Commanding}" (\diatass“n\, complementary participle with \etelesen\), means giving orders in detail (\dia-\) for each of them. Note both "teach and preach" as in strkjv@4:23|. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come" (Luke:10:1|)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mark:6:30|). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

rwp@Matthew:11:3 @{He that cometh} (\ho erchomenos\). This phrase refers to the Messiah (Mark:11:9; strkjv@Luke:13:35; strkjv@19:38; strkjv@Hebrews:10:37; strkjv@Psalms:118:26; strkjv@Daniel:7:13|). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another" (\heteron\) after Jesus? John had been in prison "long enough to develop a _prison mood_" (Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my _John the Loyal_). John longed for reassurance.

rwp@Matthew:11:7 @{As these went their way} (\tout“n poreuomen“n\). Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? "It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death" (Plummer). {A reed shaken by the wind} (\kalamon hupo anemou saleuomenon\). Latin _calamus_. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew:27:29|), as a measuring rod (Revelation:11:1|), of a writer's pen (3John:1:13|). The reeds by the Jordan bent with the wind, but not so John.

rwp@Matthew:11:9 @{And much more than a prophet} (\kai perissoteron prophˆtou\). Ablative of comparison after \perissoteron\ itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Malachi:3:1|).

rwp@Matthew:11:11 @{He that is but little} (\ho mikroteros\). The Authorized Version here has it better, "he that is least." The article with the comparative is a growing idiom in the vernacular _Koin‚_ for the superlative as in the modern Greek it is the only idiom for the superlative (Robertson, _Grammar of the Greek N.T._, p. 668). The papyri and inscriptions show the same construction. The paradox of Jesus has puzzled many. He surely means that John is greater (\meiz“n\) than all others in character, but that the least in the kingdom of heaven surpasses him in privilege. John is the end of one age, "until John" (11:14|), and the beginning of the new era. All those that come after John stand upon his shoulders. John is the mountain peak between the old and the new.

rwp@Matthew:11:17 @{Children sitting in the market places} (\paidiois kathˆmenois en tais agorais\). This parable of the children playing in the market place is given also in strkjv@Luke:7:31f|. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The \agora\ was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Acts:17:17|) and in many modern towns. Songs:the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn (\ekopsasthe\) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

rwp@Matthew:12:40 @{The whale} (\tou kˆtous\). Sea-monster, huge fish. In strkjv@Jonah:2:1| the LXX has \kˆtei megal“i\. "Three days and three nights" may simply mean three days in popular speech. Jesus rose "on the third day" (Matthew:16:21|), not "on the fourth day." It is just a fuller form for "after three days" (Mark:8:31; strkjv@10:34|).

rwp@Matthew:13:2 @{And all the multitude stood on the beach} (\kai pas ho ochlos epi ton aigialon histˆkei\). Past perfect tense of \histˆmi\ with imperfect sense, had taken a stand and so stood. Note accusative also with \epi\ upon the beach where the waves break one after the other (\aigialos\ is from \hals\, sea, and \agnumi\, to break, or from \aiss“\, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponˆros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en tˆi kardiƒi autou\, perfect passive participle of \speir“\, to sow) and "the man sown by the wayside" (\ho para tˆn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

rwp@Matthew:13:43 @{Shine forth} (\eklampsousin\). Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf. strkjv@Daniel:12:3|).

rwp@Matthew:13:47 @{A net} (\sagˆnˆi\). Drag-net. Latin, _sagena_, English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer's _Odyssey_ (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tekt“nos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

rwp@Matthew:14:3 @{For the sake of Herodias} (\dia Hˆr“idiada\). The death of John had taken place some time before. The Greek aorists here (\edˆsen, apetheto\) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Leviticus:18:16|). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in strkjv@Matthew:4:12| without the name of the place. See strkjv@11:2| also for the discouragement of John \en t“i desm“tˆri“i\ (place of bondage), here \en tˆi phulakˆi\ (the guard-house). Josephus (_Ant_. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (_Land of Moab_) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, _Life and Times of Jesus_).

rwp@Matthew:14:12 @{And they went and told Jesus} (\kai elthontes apˆggeilan t“i Iˆsou\). As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to strkjv@Matthew:14:13| the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour.

rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithˆnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John:1:1-18|) and Paul holds (Colossians:1:15-20|), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

rwp@Matthew:14:22 @{Constrained} (\ˆnagkasen\). Literally, "compelled" or "forced." See this word also in strkjv@Luke:14:23|. The explanation for this strong word in strkjv@Mark:6:45| and strkjv@Matthew:14:22| is given in strkjv@John:6:15|. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, {till he should send the multitudes away} (\he“s hou apolusˆi tous ochlous\). The use of the aorist subjunctive with \he“s\ or \he“s hou\ is a neat and common Greek idiom where the purpose is not yet realized. Songs:in strkjv@18:30; strkjv@26:36|. "While" sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with \prin ˆ\ in strkjv@Acts:25:16|.

rwp@Matthew:14:23 @{Into the mountain} (\eis to oros\). After the dismissal of the crowd Jesus went up alone into the mountain on the eastern side of the lake to pray as he often did go to the mountains to pray. If ever he needed the Father's sympathy, it was now. The masses were wild with enthusiasm and the disciples wholly misunderstood him. The Father alone could offer help now.

rwp@Matthew:15:2 @{The tradition of the elders} (\tˆn paradosin t“n presbuter“n\). This was the oral law, handed down by the elders of the past in _ex cathedra_ fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (\niptontai\, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John:2:6-8|). Songs:it went on _ad infinitum_. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.

rwp@Matthew:15:23 @{For she crieth after us} (\hoti krazei opisthen hˆm“n\). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed?

rwp@Matthew:15:39 @{The borders of Magadan} (\eis ta horia Magadan\). On the eastern side of the Sea of Galilee and so in Galilee again. Mark terms it Dalmanutha (Mark:8:10|). Perhaps after all the same place as Magdala, as most manuscripts have it.

rwp@Matthew:16:7 @{They reasoned} (\dielogizonto\). It was pathetic, the almost jejune inability of the disciples to understand the parabolic warning against "the leaven of the Pharisees and Sadducees" (verse 6|) after the collision of Christ just before with both parties in Magadan. They kept it up, imperfect tense. It is "loaves" (\artous\) rather than "bread."

rwp@Matthew:16:12 @{Then understood they} (\tote sunˆkan\). First aorist active indicative of \suniˆmi\, to grasp, to comprehend. They saw the point after this elaborate rebuke and explanation that by "leaven" Jesus meant "teaching."

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:16:22 @{Peter took him} (\proslabomenos auton ho Petros\). Middle voice, "taking to himself," aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level" (Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter" (Bruce). Syriac Sinaitic for strkjv@Mark:8:32| has it "as though pitying him." But this exclamation and remonstrance of Peter was soon interrupted by Jesus. {God have mercy on thee} (\hile“s\. Supply \eiˆ\ or \est“ ho theos\). {This shall never be} (\ou mˆ estai soi touto\). Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.

rwp@Matthew:16:24 @{Take up his cross} (\arat“ ton stauron autou\). Pick up at once, aorist tense. This same saying in strkjv@10:38|, which see. But pertinent here also in explanation of Christ's rebuke to Peter. Christ's own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem. {Follow} (\akaloutheit“\). Present tense. Keep on following.

rwp@Matthew:17:1 @{After six days} (\meth' hˆmerƒs hex\). This could be on the sixth day, but as Luke (Luke:9:28|) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. {Taketh with him} (\paralambanei\). Literally, {takes along}. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. Songs:at Gethsemane. {Apart} (\kat' idian\) means "by themselves" ({alone}, \monous\, Mark has it) up (\anapherei\) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:17:8 @{Lifting up their eyes} (\eparantes tous ophthalmous aut“n\). After the reassuring touch of Jesus and his words of cheer. {Jesus only} (\Iˆsoun monon\). Moses and Elijah were gone in the bright cloud.

rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meiz“n estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meiz“n\ (so \ho meiz“n\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin‚_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

rwp@Matthew:18:12 @{Leave the ninety and nine} (\aphˆsei ta enenˆkonta ennea epi ta orˆ kai poreutheis zˆtei to plan“menon?\). This is the text of Westcott and Hort after BL, etc. This text means: "Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?" On the high pastures where the sheep graze at will one has wandered afield. See this parable later in strkjv@Luke:15:4-7|. Our word "planet" is from \planaomai\, wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.

rwp@Matthew:18:14 @{The will of your Father} (\thelˆma emprosthen\). Observe that Westcott and Hort read \mou\ here rather than \h–m“n\ after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" (\hen t“n mikr“n tout“n\) among God's children. The use of \emprosthen\ with \thelˆma\ is a Hebraism like \emprosthen sou\ in strkjv@11:25| with \eudokia\, "before the face" of God.

rwp@Matthew:19:1 @{He departed} (\metˆren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia tˆs Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.

rwp@Matthew:19:5 @{Shall cleave} (\kollˆthˆsetai\). First future passive, "shall be glued to," the verb means. {The twain shall become one flesh} (\esontai hoi duo eis sarka mian\). This use of \eis\ after \eimi\ is an imitation of the Hebrew, though a few examples occur in the older Greek and in the papyri. The frequency of it is due to the Hebrew and here the LXX is a direct translation of the Hebrew idiom.

rwp@Matthew:20:12 @{Equal unto us} (\isous autous hˆmin\). Associative instrumental case \hˆmin\ after \isous\. It was a regular protest against the supposed injustice of the householder. {The burden of the day and the scorching wind} (\to baros tˆs hˆmeras kai ton kaus“na\). These last "did" work for one hour. Apparently they worked as hard as any while at it. A whole day's work on the part of these sweat-stained men who had stood also the sirocco, the hot, dry, dust-laden east wind that blasted the grain in Pharaoh's dream (Genesis:41:6|), that withered Jonah's gourd (Jonah:4:8|), that blighted the vine in Ezekiel's parable (Ezekiel:17:10|). They seemed to have a good case.

rwp@Matthew:20:16 @{The last first and the first last} (\hoi eschƒtoi pr“toi kai hoi pr“toi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).

rwp@Matthew:20:20 @{Then} (\tote\). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus (19:28|) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother (John:19:25|), apparently prompted her two sons because of the family relationship and now speaks for them. {Asking a certain thing} (\aitousa ti\). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus (19:28|).

rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\t“n kollubist“n\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.

rwp@Matthew:21:19 @{A fig tree} (\sukˆn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mˆketi sou karpos genˆtai eis ton ai“na\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou mˆ\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrˆma\) twice (21:19,20|). This word is really \para to chrˆma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:23:3 @{For they say and do not} (\legousin kai ou poiousin\). "As teachers they have their place, but beware of following their example" (Bruce). Songs:Jesus said: "Do not ye after their works " (\mˆ poieite\). Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it.

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@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin“\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tˆn basileian t“n ouran“n\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Matthew:24:1 @{Went out from the temple} (\exelth“n apo tou hierou\). All the discourses since strkjv@Matthew:21:23| have been in the temple courts (\hieron\, the sacred enclosure). But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out (\eporeueto\, descriptive imperfect) the disciples, as if to relieve the thought of the Master came to him (\prosˆlthon\) to show (\epideixai\, ingressive aorist infinitive) the buildings of the temple (\tas oikodomas tou hierou\). They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, _Wars_ V,5,6), the monument that Herod the Great had begun and that was not yet complete (John:2:20|). Great stones were there of polished marble.

rwp@Matthew:24:3 @{As he sat} (\kathˆmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ai“nos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:36 @{Not even the Son} (\oude ho huios\). Probably genuine, though absent in some ancient MSS. The idea is really involved in the words "but the Father only" (\ei mˆ ho patˆr monos\). It is equally clear that in this verse Jesus has in mind the time of his second coming. He had plainly stated in verse 34| that those events (destruction of Jerusalem) would take place in that generation. He now as pointedly states that no one but the Father knows the day or the hour when these things (the second coming and the end of the world) will come to pass. One may, of course, accuse Jesus of hopeless confusion or extend his confession of ignorance of the date of the second coming to the whole chain of events. Songs:McNeile: "It is impossible to escape the conclusion that Jesus as Man, expected the End, within the lifetime of his contemporaries." And that after his explicit denial that he knew anything of the kind! It is just as easy to attribute ignorance to modern scholars with their various theories as to Jesus who admits his ignorance of the date, but not of the character of the coming.

rwp@Matthew:25:7 @{Trimmed} (\ekosmˆsan\). Put in order, made ready. The wicks were trimmed, the lights being out while they slept, fresh oil put in the dish, and lit again. A marriage ceremony in India is described by Ward (_View of the Hindoos_) in Trench's _Parables_: "After waiting two or three hours, at length near midnight it was announced, as in the very words of Scripture, 'Behold the bridegroom cometh; go ye out to meet him.'"

rwp@Matthew:25:11 @{Afterward} (\husteron\). And find the door shut in their faces. {Lord, Lord, open to us} (\Kurie, Kurie, anoixon hˆmin\). They appeal to the bridegroom who is now master whether he is at the bride's house or his own.

rwp@Matthew:25:36 @{Clothed me} (\periebalete me\). Second aorist middle indicative, cast something around me. {Visited me} (\epeskepsasthe me\). Looked after, came to see. Our "visit" is from Latin _viso, video_. Cf. our English "go to see."

rwp@Matthew:26:2 @{Cometh} (\ginetai\). Futuristic use of the present middle indicative. This was probably our Tuesday evening (beginning of Jewish Wednesday). The passover began on our Thursday evening (beginning of Jewish Friday). {After two days} (\meta duo hˆmeras\) is just the familiar popular mode of speech. The passover came technically on the second day from this time. {Is delivered up} (\paradidotai\). Another instance of the futuristic present passive indicative. The same form occurs in verse 24|. Thus Jesus sets a definite date for the coming crucifixion which he has been predicting for six months.

rwp@Matthew:26:5 @{A tumult} (\thorubos\). They feared the uprising in behalf of Jesus and were arguing that the matter must be postponed till after the feast was over when the crowds had scattered. Then they could catch him "by craft" (\dol“i\) as they would trap a wild beast.

rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimas“men\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.

rwp@Matthew:26:30 @{Sang a hymn} (\humnˆsantes\). The _Hallel_, part of strkjv@Psalms:115-118|. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in strkjv@John:14-17|. They may have gone out to the street after strkjv@John:14:31|. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus:12:22|). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives.

rwp@Matthew:26:40 @{What} (\hout“s\). The Greek adverb is not interrogation or exclamatory \ti\, but only "so" or "thus." There is a tone of sad disappointment at the discovery that they were asleep after the earnest plea that they keep awake (verse 38|). "Did you not thus have strength enough to keep awake one hour?" Every word struck home.

rwp@Matthew:26:59 @{Sought false witness against Jesus} (\ezˆtoun pseudomarturian\). Imperfect tense, kept on seeking. Judges have no right to be prosecutors and least of all to seek after false witness and even to offer bribes to get it.

rwp@Matthew:26:68 @{Thou Christ} (\Christe\). With definite sneer at his claims under oath in strkjv@26:63|. With uncontrolled glee and abandon like a lot of hoodlums these doctors of divinity insulted Jesus. They actually spat in his face, buffeted him on the neck (\ekolaphisan\, from \kolaphos\ the fist), and struck him in the face with the palms of their hands (\erapisan\, from \rapis\, a rod), all personal indignities after the legal injustice already done. They thus gave vent to their spite and hatred.

rwp@Matthew:27:1 @{Now when morning was come} (\pr“ias de genomenˆs\). Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark:15:1; strkjv@Luke:22:66-71|). Luke gives the details of this second ratification consultation. The phrase used, {took counsel} (\sumboulion elabon\) is a Latin idiom (_consilium ceperunt_) for \sunebouleusanto\.

rwp@Matthew:27:3 @{Repented himself} (\metamelˆtheis\). Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of \metamelomai\) really means to be sorry afterwards like the English word _repent_ from the Latin _repoenitet_, to have pain again or afterwards. See the same verb \metamelˆtheis\ in strkjv@Matthew:21:30| of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2Corinthians:7:8|). But mere sorrow avails nothing unless it leads to change of mind and life (\metanoia\), the sorrow according to God (2Corinthians:7:9|). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

rwp@Matthew:27:4 @{See thou to it} (\su opsˆi\). Judas made a belated confession of his sin in betraying innocent blood to the Sanhedrin, but not to God, nor to Jesus. The Sanhedrin ignore the innocent or righteous blood (\haima ath“ion\ or \dikaion\) and tell Judas to look after his own guilt himself. They ignore also their own guilt in the matter. The use of \su opsˆi\ as a volitive future, an equivalent of the imperative, is commoner in Latin (_tu videris_) than in Greek, though the _Koin‚_ shows it also. The sentiment is that of Cain (Grotius, Bruce).

rwp@Matthew:27:5 @{Hanged himself} (\apˆgxato\). Direct middle. His act was sudden after he hurled the money into the sanctuary (\eis ton naon\), the sacred enclosure where the priests were. The motives of Judas in the betrayal were mixed as is usually the case with criminals. The money cut a small figure with him save as an expression of contempt as the current price of a slave.

rwp@Matthew:27:7 @{The potter's field} (\tou agrou tou kerame“s\). Grotius suggests that it was a small field where potter's clay was obtained, like a brickyard (Broadus). Otherwise we do not know why the name exists. In strkjv@Acts:1:18| we have another account of the death of Judas by bursting open (possibly falling after hanging himself) after he obtained the field by the wages of iniquity. But it is possible that \ektˆsato\ there refers to the rabbinical use of _Korban_, that the money was still that of Judas though he was dead and so he really "acquired" the field by his blood-money.

rwp@Matthew:27:29 @{A crown of thorns} (\stephanon ex akanth“n\). They wove a crown out of thorns which would grow even in the palace grounds. It is immaterial whether they were young and tender thorn bushes, as probable in the spring, or hard bushes with sharp prongs. The soldiers would not care, for they were after ridicule and mockery even if it caused pain. It was more like a victor's garland (\stephanon\) than a royal diadem (\diadˆma\), but it served the purpose. Songs:with the reed (\kalamon\), a stalk of common cane grass which served as sceptre. The soldiers were familiar with the _Ave Caesar_ and copy it in their mockery of Jesus: {Hail, King of the Jews} (\chaire, Basileu t“n Ioudai“n\). The soldiers added the insults used by the Sanhedrin (Matthew:26:67|), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the _via dolorosa_ to the cross (verse 31|).

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

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthˆmen\). This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40| he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. {That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbat“n, tˆi epiph“skousˆi eis mian sabbat“n\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorˆsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiph“sk“\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiph“sk“\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?

rwp@Matthew:28:17 @{But some doubted} (\hoi de edistasan\). From \dis\ (in two, divided in mind). Cf. strkjv@Matthew:14:31|. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1Corinthians:15:6|). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (\prosekunˆsan\) Jesus as the women had done (28:9|). He is now their Risen Lord and Saviour.

rwp@Philemon:1:9 @{Paul the aged} (\Paulos presbutˆs\). Paul is called \neanias\ (a young man) at the stoning of Stephen (Acts:7:58|). He was perhaps a bit under sixty now. Hippocrates calls a man \presbutˆs\ from 49 to 56 and \ger“n\ after that. The papyri use \presbutˆs\ for old man as in strkjv@Luke:1:18| of Zacharias and in strkjv@Titus:2:2|. But in strkjv@Ephesians:6:20| Paul says \presbeu“ en halusei\ (I am an ambassador in a chain). Hence Lightfoot holds that here \presbutˆs\ = \presbeutˆs\ because of common confusion by the scribes between \u\ and \eu\. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (\presbeutˆs\) is possible here as in strkjv@Ephesians:6:20| (\presbeu“\) though there is no real reason why Paul should not term himself properly "Paul the aged."

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:1:13 @{Throughout the whole praetorian guard} (\en hol“i t“i prait“ri“i\). There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew:27:27; strkjv@Mark:15:16; strkjv@John:18:28,33; strkjv@19:9; strkjv@Acts:23:35|) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium," allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (_praefecti praetorio_) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

rwp@Philippians:1:15 @{Even of envy and strife} (\kai dia phthonon kai erin\). "Even because of" (accusative after \dia\). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (\eris\) is more rivalry than schism. It is petty and personal jealousy of Paul's power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors. {Of goodwill} (\di' eudokian\). Because of goodwill toward Paul.

rwp@Philippians:2:6 @{Being} (\huparch“n\). Rather, "existing," present active participle of \huparch“\. In the form of God (\en morphˆi theou\). \Morphˆ\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hˆgˆsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hˆgˆsato\, "the being equal with God" (associative instrumental case \the“i\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton eken“se\). First aorist active indicative of \keno“\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Philippians:2:26 @{He longed after} (\epipoth“n ˆn\). Periphrastic imperfect of \epipothe“\ (Phillipians:1:8|), "he was yearning after." {You all} (\pantas humas\). Songs:again (1:5,7,8|). {Was sore troubled} (\adˆmon“n\). Periphrastic imperfect again (repeat \ˆn\) of the old word \adˆmone“\ either from an unused \adˆm“n\ (\a\ privative and \dˆmos\, away from home, homesick) or from \adˆm“n, adˆsai\ (discontent, bewilderment). The _Vocabulary_ of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already strkjv@Matthew:26:37; strkjv@Mark:14:33|. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (\dioti ˆkousate hoti ˆsthenˆse\), "because ye heard that he fell sick" (ingressive aorist). {He was sick} (\ˆsthenˆse\). Ingressive aorist, "he did become sick." {Nigh unto death} (\paraplˆsion thanat“i\). Only example in N.T. of this compound adverbial preposition (from the adjective \paraplˆsios\) with the dative case.

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

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek tˆs Kaisaros oikias\). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.

rwp@Revelation:1:4 @{To the seven churches which are in Asia} (\tais hepta ekklˆsiais tais en tˆi Asiƒi\). Dative case as in a letter (Galatians:1:1|). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts:20:5ff.|) and at Colossal and Hierapolis (Colossians:1:1; strkjv@2:1; strkjv@4:13|) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (1:4,12,16; strkjv@4:5; strkjv@5:1,6; strkjv@8:2; strkjv@10:3; strkjv@11:13; strkjv@12:3; strkjv@13:1; strkjv@14:6f.|). {From him which is} (\apo ho “n\). This use of the articular nominative participle of \eimi\ after \apo\ instead of the ablative is not due to ignorance or a mere slip (\lapsus pennae\), for in the next line we have the regular idiom with \apo t“n hepta pneumat“n\. It is evidently on purpose to call attention to the eternity and unchangeableness of God. Used of God in strkjv@Exodus:3:14|. {And which was} (\kai ho ˆn\). Here again there is a deliberate change from the articular participle to the relative use of \ho\ (used in place of \hos\ to preserve identity of form in the three instances like Ionic relative and since no aorist participle of \eimi\ existed). The oracle in Pausanias X. 12 has it: \Zeus ˆn, Zeus esti, Zeus essetai\ (Zeus was, Zeus is, Zeus will be). {Which is to come} (\ho erchomenos\). "The Coming One," futuristic use of the present participle instead of \ho esomenos\. See the same idiom in verse 8; strkjv@4:8| and (without \ho erchomenos\) in strkjv@11:17; strkjv@16:5|. {From the seven spirits} (\apo t“n hepta pneumat“n\). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in strkjv@3:1; strkjv@4:5; strkjv@5:6| (from strkjv@Zechariah:4:2-10|). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, _The Holy Spirit in the N.T._, p. 374), unity in diversity (1Corinthians:12:4|). {Which are} (\t“n\ article Aleph A, \ha\ relative P). {Before his throne} (\en“pion tou thronou autou\). As in strkjv@4:5f|.

rwp@Revelation:1:15 @{Burnished brass} (\chalkoliban“i\). Associative-instrumental case after \homoioi\. This word has so far been found nowhere else save here and strkjv@2:18|. Suidas defines it as an \ˆlecktron\ (amber) or a compound of copper and gold and silver (_aurichalcum_ in the Latin Vulgate). It is in reality an unknown metal. {As if it had been refined} (\h“s pepuromenˆs\). Perfect passive participle of \puro“\, old verb, to set on fire, to glow, as in strkjv@Ephesians:6:16; strkjv@Revelation:3:18|. The feminine gender shows that \hˆ chalkolibanos\ is referred to with \tˆs chalkolibanou\ understood, for it does not agree in case with the associative-instrumental \chalkoliban“i\ just before. Some would call it a slip for \pepuromen“i\ as Aleph, and some cursives have it (taking \chalkoliban“i\ to be neuter, not feminine). But P Q read \pepur“menoi\ (masculine plural), a correction, making it agree in number and gender with \podes\ (feet). {In a furnace} (\en kamin“i\). Old word, in N.T. also strkjv@9:2; strkjv@Matthew:13:42,50|. {As the voice of many waters} (\h“s ph“nˆ hudat“n poll“n\). Songs:the voice of God in the Hebrew (not the LXX) of strkjv@Ezekiel:43:2|. Repeated in strkjv@14:2; strkjv@19:6|.

rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustˆrion t“n hepta aster“n\). On the word \mustˆrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \aster“n\ (genitive, \h“n\). {In my right hand} (\epi tˆs dexias mou\). Or "upon," but \en tˆi\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chrusƒs\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustˆrion\, since the genitive \luchni“n\ after \mustˆrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi t“n hepta ekklˆsi“n\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell“\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tˆn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklˆsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).

rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tˆn thlipsin kai pt“cheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphˆmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek t“n legont“n\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg“\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg“\ (Acts:5:36; strkjv@8:9|) even though \legont“n\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunag“gˆ tou Satanƒ\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate“\). {The teaching of Balaam} (\tˆn didachˆn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken t“i Balak\). Imperfect indicative of \didask“\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask“\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask“\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball“\, regular use with \skandalon\ (trap) like \tithˆmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eid“lothuta\). Second aorist active infinitive of \esthi“\ and the verbal adjective (from \eid“lon\ and \thu“\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphiƒi\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho alˆthinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \alˆthinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \alˆthinos\ is _verus_ as distinguished from _verax_ (\alˆthˆs\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho ech“n tˆn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei“\), and not Greek because it does not correspond to the present articular participle just before \ho anoig“n\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klei“n\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:3:8 @{I have set} (\ded“ka\). Perfect active indicative of \did“mi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \did“mi\. {A door opened} (\thuran ˆne“igmenˆn\). Perfect (triple reduplication) passive predicate participle of \anoig“\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hˆn--autˆn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autˆn\ (it) after the relative \hˆn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autˆn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etˆrˆsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tˆre“\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:3:12 @{He that overcometh} (\ho nik“n\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex“ ou mˆ elthˆi\). Strong double negative \ou mˆ\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nik“n\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nik“n\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\tˆs kainˆs Ierousalˆm\). Not \neas\ (young), but \kainˆs\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalˆm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\hˆ katabainousa\). Nominative case in apposition with the preceding genitive \pole“s\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).

rwp@Revelation:4:1 @{After these things} (\meta tauta\). Change in the panorama, not chronology (7:1,9; strkjv@15:5; strkjv@18:1; strkjv@19:1|). This vision is of heaven, not of earth as was true of chapters strkjv@Revelation:1; 2|. The first vision of Christ and the messages to the seven churches began in strkjv@1:12f|. This new vision of the throne in heaven (4:1-11|) succeeds that to which it here alludes. {I saw} (\eidon\). Second aorist active indicative of \hora“\. {Behold} (\idou\). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case \thura\ (door) follows it. {Opened} (\ˆne“igmenˆ\). Perfect (triple reduplication) passive participle of \anoig“\ as in strkjv@3:8| (door of opportunity) and strkjv@3:20| (door of the heart), here the door of revelation (Swete). {In heaven} (\en t“i ouran“i\). As in strkjv@Ezekiel:1:1; strkjv@Mark:1:10; strkjv@John:1:51|. In Revelation always in singular except strkjv@12:12|. {The first} (\hˆ pr“tˆ\). Reference is to strkjv@1:10|. {Speaking} (\lalousˆs\). From \lale“\, rather \legousˆs\ of strkjv@1:10| from \leg“\, both agreeing with \salpiggos\ (trumpet). {Saying} (\leg“n\). Present active participle of \leg“\ repeating the idea of \lalousˆs\, but in the nominative masculine singular construed with \ph“nˆ\ (feminine singular), construction according to sense because of the person behind the voice as in strkjv@11:15; strkjv@19:14|. {Come up} (\anaba\). Short _Koin‚_ form for \anabˆthi\ (second aorist active imperative second person singular of \anabain“\). {Hither} (\h“de\). Originally "here," but vernacular use (John:6:25; strkjv@10:27|). {I will show} (\deix“\). Future active of \deiknumi\ in same sense in strkjv@1:1|. {Hereafter} (\meta tauta\). Some editors (Westcott and Hort) connect these words with the beginning of verse 2|.

rwp@Revelation:4:3 @{To look upon} (\horasei\). Locative case of \horasis\, old word (from \hora“\, to see) for appearance (in appearance) as in strkjv@Ezekiel:1:5,26|. {Like a jasper stone} (\homoios iaspidi\). Associative-instrumental case of \iaspis\, old word (Persian), used for stones of different colors, one opaque like opal, one translucent (21:11,18f.|, possibly here, only N.T. examples), one a red or yellow stone (Isaiah:54:12|). Some even take it for the diamond. Certainly not our cheap modern jasper. {A sardius} (\sardi“i\). Old word, in N.T. only here and strkjv@21:20|. The carnelian or other red stone, derived from Sardis (Pliny). {Rainbow} (\iris\). Old word, in N.T. only here and strkjv@10:1|. From strkjv@Ezekiel:1:28|. {An emerald} (\smaragdin“i\). Adjective (from \smaragdos\, strkjv@Revelation:21:19|), of emerald (supply \lith“i\), in associative instrumental case after \homoios\. John sees no form for God (Exodus:24:10|), but only the brilliant flashing gems. "In the vision the flashing lustre of the \iaspis\ and the fiery red of the \sard\ are relieved by the halo (\iris\) of emerald which encircled the Throne" (Swete). A complete circle.

rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathˆmenous\). Upon their thrones. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \ech“n\ (having) is added. John uses \diadˆma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.

rwp@Revelation:4:6 @{As it were a glassy sea} (\h“s thalassa hualinˆ\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustall“i\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mes“i tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukl“i tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera z“a\). Not \thˆria\ (beasts), but living creatures. Certainly kin to the \z“a\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalm“n\). Present active participle of \gem“\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

rwp@Revelation:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \z“on\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\ech“n\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \z“on\) present active participle of \ech“\, changing the construction with the \triton z“on\ almost like a finite verb as in verse 8|. {A face as of a man} (\pros“pon h“s anthr“pou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aet“i petomen“i\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.

rwp@Revelation:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en ph“nˆi megalˆi\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischurƒi ph“nˆi\ (18:2|). {Proclaiming} (\kˆrussonta\). Present active predicate participle of \kˆruss“\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig“\ and \lu“\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.

rwp@Revelation:5:3 @\En\ (in) with locative (\ouran“i\), \epi\ (upon) with genitive (\gˆs\), \hupokat“\ (under) with ablative (\gˆs\), as in verse 13|, including the whole universe, as in strkjv@Exodus:20:4| (Phillipians:2:10|). The MSS. vary in the negative conjunctions after \oudeis\ (no one) between \oude--oude\ (continuative, and not--nor) and \oute--oute\ (disjunctive, neither--nor). {To look thereon} (\blepein auto\). Into the contents of the book. The universe declines the challenge.

rwp@Revelation:5:4 @{I wept much} (\eg“ eklaion polu\). Imperfect active of \klai“\, picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (1:12; strkjv@2:14; strkjv@5:4,14; strkjv@6:8,9; strkjv@10:10; strkjv@19:14; strkjv@21:15|). Perhaps weeping aloud. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. {Worthy} (\axios\). Predicative nominative after \heurethˆ\.

rwp@Revelation:6:8 @{A pale horse} (\hippos chl“ros\). Old adjective. Contracted from \chloeros\ (from \chloˆ\, tender green grass) used of green grass (Mark:6:39; strkjv@Revelation:8:7; strkjv@9:4|), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah:6:3|) uses \poikilos\ (grizzled or variegated). Homer used \chl“ros\ of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. {His name was Death} (\onoma aut“i ho thanatos\). Anacoluthon in grammatical structure like that in strkjv@John:3:1| (cf. strkjv@Revelation:2:26|) and common enough. Death is the name of this fourth rider (so personified) and there is with Death "his inseparable comrade, Hades (1:16; strkjv@20:13f.|)" (Swete). Hades (\hƒidˆs\, alpha privative, and \idein\, to see, the unseen) is the abode of the dead, the keys of which Christ holds (Revelation:1:18|). {Followed} (\ˆkolouthei\). Imperfect active of \akolouthe“\, kept step with death, whether on the same horse or on another horse by his side or on foot John does not say. {Over the fourth part of the earth} (\epi to tetarton tˆs gˆs\). Partitive genitive \gˆs\ after \tetarton\. Wider authority (\exousia\) was given to this rider than to the others, though what part of the earth is included in the fourth part is not indicated. {To kill} (\apokteinai\). First aorist active infinitive of \apoktein“\, explanation of the \exousia\ (authority). The four scourges of strkjv@Ezekiel:14:21| are here reproduced with instrumental \en\ with the inanimate things (\romphaiƒi, lim“i thanat“i\) and \hupo\ for the beasts (\thˆri“n\). Death here (\thanat“i\) seems to mean pestilence as the Hebrew does (\loimos\ -- cf. \limos\ famine). Cf. the "black death" for a plague.

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hest“tas\). Second perfect predicate participle of \histˆmi\, intransitive and followed by \epi\ and the accusative case \g“nias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalassˆs\ in the next clause, like \epi kephalˆs\ in strkjv@12:1; strkjv@7:3|. {Corners} (\g“nias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate“\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina mˆ pneˆi anemos\). Negative purpose clause with \hina mˆ\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gˆs, thalassˆs\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:7:3 @{Hurt not} (\mˆ adikˆsˆte\). Prohibition with \mˆ\ and the ingressive aorist active subjunctive of \adike“\, not to begin to hurt. {Till we shall have sealed} (\achri sphragis“men\). Temporal clause of indefinite action for the future with \achri\ (sometimes \achris hou\ or \achris hou an\) and the aorist subjunctive as in strkjv@15:8; strkjv@20:3,5| or the future indicative (17:7|), usually with the notion of ascent (up to) rather than extent like \mechri\. {An} (modal) sometimes occurs, but it is not necessary. But there is no _futurum exactum_ idea in the aorist subjunctive, simply "till we seal," not "till we shall have sealed." {Upon their foreheads} (\epi t“n met“p“n\). From strkjv@Ezekiel:9:4|. Old word (\meta, “ps\, after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (7:3; strkjv@9:4; strkjv@13:16; strkjv@14:1,9; strkjv@17:5; strkjv@20:4; strkjv@22:4|). For "the servants of God" (\tous doulous tou theou\) who are to be thus marked linked with angels in the service of God see strkjv@Revelation:1:1; strkjv@2:20; strkjv@19:2,5; strkjv@22:3,6|.

rwp@Revelation:7:9 @{Which no man could number} (\hon arithmˆsai auton oudeis edunato\). Redundant repetition of the pronoun \auton\ after the relative \hon\ as in strkjv@7:5; strkjv@3:8|. \Edunato\ imperfect indicative and \arithmˆsai\ first aorist active infinitive of \arithme“\, old verb, in N.T. only here, strkjv@Matthew:10:30; strkjv@Luke:12:7|. See strkjv@5:9| (also strkjv@11:9; strkjv@13:7; strkjv@14:10; strkjv@17:15|) for the list of words after \ek\ (the spiritual Israel carried on all over the world), "a polyglott cosmopolitan crowd" (Swete). {Standing} (\hest“tes\). Same form in strkjv@7:1|, only nominative masculine plural referring to \ochlos\ (masculine singular), construction according to sense like the plural \legont“n\ with \ochlou\ in strkjv@19:1|. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\, but in the accusative plural (not nominative like \hest“tes\), a common variation in this book when preceded by \eidon\ and \idou\ as in strkjv@4:4| (\thronoi, presbuterous\). Charles regards this as a mere slip which would have been changed to \peribeblˆmenoi\ if John had read the MS. over. {In white robes} (\stolas leukas\). Predicate accusative retained with this passive verb of clothing as in strkjv@7:13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:13|. {Palms} (\phoinikes\). Nominative again, back to construction with \idou\, not \eidon\. Old word, in N.T. only here for palm branches and strkjv@John:12:13| for palm trees. Both these and the white robes are signs of victory and joy.

rwp@Revelation:7:14 @{I say} (\eirˆka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilˆphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek tˆs thlipse“s tˆs megalˆs\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun“\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunˆsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoiˆsen\ in strkjv@1:6| and \kai planƒi\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain“\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en t“i haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:9:1 @{Fallen} (\pept“kota\). Perfect active participle of \pipt“\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \ethe“roun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos tˆs abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \hˆ abussos\ (supply \ch“ra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

rwp@Revelation:9:17 @{And thus I saw in the vision} (\kai hout“s eidon en tˆi horasei\). Nowhere else does John allude to his own vision, though often in Dan. (Daniel:7:2; strkjv@8:2,15; strkjv@9:21|). {Having} (\echontas\). Accusative masculine plural of \ech“\, probably referring to the riders (\tous kathˆmenous ep' aut“n\) rather than to the horses (\tous hippous\). {Breastplates as of fire and of hyacinth and of brimstone} (\th“rakas purinous kai huakinthinous kai thei“deis\). There is no \h“s\ (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. \Purinos\ is an old adjective (from \pur\, fire), here only in N.T. \Huakinthos\ is also an old word (from \huakinthos\, hyacinth, then of a sapphire stone strkjv@Revelation:21:20|), of a red color bordering on black, here only in the N.T. \Thei“dˆs\ is a late word (from \theion\, brimstone), sulphurous, here only in N.T. {As the heads of lions} (\h“s kephalai leont“n\). This of the horses, war-horses as always in the Bible except in strkjv@Isaiah:28:28|. These horses likewise have "fire and smoke and brimstone" (\theion\, brimstone, is old word, in N.T. only in Rev. and strkjv@Luke:17:29|) proceeding (\ekporeuetai\, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

rwp@Revelation:9:19 @{The power} (\hˆ exousia\). As in strkjv@2:26; strkjv@6:8|. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" (\hai gar ourai aut“n homoiai ophesin\). Associative-instrumental case \ophesin\ after \homoiai\. \Ophis\ is old word for snake (Matthew:7:10|). {Having heads} (\echousai kephalas\). Feminine present active participle of \ech“\, agreeing with \ourai\ (tails). {With them} (\en autais\). Instrumental use of \en\. Surely dreadful monsters.

rwp@Revelation:9:20 @{Repented not} (\ou metenoˆsan\). First aorist active indicative of \metanoe“\. The two-thirds of mankind still spared did not change their creed or their conduct. {Of the works} (\ek t“n erg“n\). For this use of \ek\ after \metanoe“\ see strkjv@2:21; strkjv@9:21; strkjv@16:11|. By "works" (\erg“n\) here idolatries are meant, as the next verse shows. {That they should not worship} (\hina mˆ proskunˆsousin\). Negative purpose clause with \hina mˆ\ and the future active of \proskune“\ as in strkjv@9:5|. {Devils} (\ta daimonia\). Both in the O.T. (Deuteronomy:32:17; strkjv@Psalms:96:5; strkjv@106:37|) and in the N.T. (1Corinthians:10:21|) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols" (\ta eid“la\ strkjv@1John:5:21|, from \eidos\, form, appearance) represented "demons," whether made of gold (\ta chrusƒ\) or of silver (\ta argurƒ\) or of brass (\ta chalkƒ\) or of stone (\ta lithina\) or of wood (\ta xulina\). See strkjv@Daniel:5:23| for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" (\ha oute blepein dunantai oute akouein oute peripatein\), is often presented in the O.T. (Psalms:113:12ff.; strkjv@115:4|).

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:10:9 @{I went} (\apˆltha\). Second aorist active indicative (\-a\ form), "I went away" (\ap-\) to the angel. John left his position by the door of heaven (4:1|). {That he should give} (\dounai\). Second aorist active infinitive of \did“mi\, indirect command after \leg“n\ (bidding) for \dos\ in the direct discourse (second aorist active imperative second person singular). This use of \leg“\ to bid occurs in strkjv@13:14; strkjv@Acts:21:21|. {He saith} (\legei\). Dramatic vivid present active indicative of \leg“\. {Take it and eat it up} (\labe kai kataphage auto\). Second aorist (effective) active imperatives of \lamban“\ and \katesthi“\ (perfective use of \kata\, "eat down," we say "eat up"). See the same metaphor in strkjv@Ezekiel:3:1-3; strkjv@Jeremiah:15:6f|. The book was already open and was not to be read aloud, but to be digested mentally by John. {It shall make thy belly bitter} (\pikranei sou tˆn koilian\). Future active of \pikrain“\, for which verb see strkjv@8:11; strkjv@10:10; strkjv@Colossians:3:19|. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned. {Sweet as honey} (\gluku h“s meli\). For the sweetness of the roll see strkjv@Psalms:19:10f.; strkjv@119:103|. "Every revelation of God's purposes, even though a mere fragment, a \biblaridion\, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

rwp@Revelation:11:3 @{I will give} (\d“s“\). Future active of \did“mi\. The speaker may be God (Beckwith) or Christ (Swete) as in strkjv@2:13; strkjv@21:6| or his angel representative (22:7,12ff.|). The idiom that follows is Hebraic instead of either the infinitive after \did“mi\ as in strkjv@2:7; strkjv@3:21; strkjv@6:4; strkjv@7:2; strkjv@13:7,15; strkjv@16:8| or \hina\ with the subjunctive (9:5; strkjv@19:8|) we have \kai prophˆteusousin\ (and they shall prophesy). {Unto my two witnesses} (\tois dusin martusin mou\). Dative case after \d“s“\. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted. {Clothed} (\periblˆmenous\). Perfect passive participle of \periball“\ as often before (7:9,13; strkjv@10:1|, etc.). But Aleph A P Q here read the accusative plural in \-ous\, while C has the nominative in \-oi\. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative \peribeblemenois\ agreeing with \martusin\. {In sackcloth} (\sakkous\). Accusative retained with this passive verb as in strkjv@7:9,13|. See strkjv@6:12| for \sakkos\ and also strkjv@Matthew:3:4|. The dress suited the message (Matthew:11:21|).

rwp@Revelation:11:11 @{After the} (\meta tas\ etc.). The article \tas\ (the) points back to strkjv@11:9|. {The breath of life from God} (\pneuma z“ˆs ek tou theou\). This phrase (\pneuma z“ˆs\) occurs in strkjv@Genesis:6:17; strkjv@7:15,22| of the lower animals, but here there is clearly an allusion to strkjv@Ezekiel:37:5,10| (also strkjv@2Kings:13:21|), where the dead bones lived again. {Entered into them} (\eisˆlthen en autois\). Second aorist active indicative of \eiserchomai\ with \en\ rather than \eis\ after it (cf. strkjv@Luke:9:46|). The prophecy has here become fact (change from future \pempsousin\ to aorist \eisˆlthen\). {They stood upon their feet} (\estˆsan epi tous podas aut“n\). Ingressive second aorist active indicative of \histˆmi\ (intransitive). Reference to strkjv@Ezekiel:37:10|, but with the accusative in place of genitive there after \epi\ as in strkjv@2Kings:13:21|. {Fell upon} (\epepesen epi\). Second aorist active indicative of \epipipt“\ with repetition of \epi\. The same prophetic use of the aorist as in \eisˆlthen\ and \estˆsan\. {Beheld} (\the“rountas\). Present active articular participle of \the“re“\. "The spectators were panic-stricken" (Swete).

rwp@Revelation:11:12 @{Saying} (\legousˆs\). Present active predicate participle of \leg“\, feminine genitive agreeing with \ph“nˆs\, though some MSS. have the accusative \ph“nˆn legousan\, either construction being proper after \ˆkousan\ (they heard). There is a little evidence for \ˆkousa\ like strkjv@12:10| (24 times in the book). Cf. strkjv@John:5:28|. {Come up hither} (\anabate h“de\). Second aorist active imperative of \anabain“\. The ascension of these two witnesses is in full view of their enemies, not just in the presence of a few friends as with Christ (Acts:1:9|). {They went up} (\anebˆsan\). Second aorist active indicative of \anabain“\. {In the cloud} (\en tˆi nephelˆi\). As Jesus did (Acts:1:9|) and like Elijah (2Kings:2:11|). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in strkjv@1Thessalonians:4:17|.

rwp@Revelation:11:18 @{Were wroth} (\“rgisthˆsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\ˆlthen hˆ orgˆ sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos t“n nekr“n krithˆnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithˆnai\ is the first aorist passive of \krin“\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \did“mi\), to give. {Their reward} (\ton misthon\). This will come in the end of the day (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir“\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir“\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).

rwp@Revelation:12:1 @{A great sign} (\sˆmeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \“phthˆ\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \sˆmeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gunˆ\). Nominative case in apposition with \sˆmeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblˆmenˆ ton hˆlion\). Perfect passive participle of \periball“\, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat“ t“n pod“n autˆs\) and "a crown of twelve stars" (\stephanos aster“n d“deka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).

rwp@Revelation:12:4 @{His tail} (\hˆ oura autou\). See strkjv@9:10,19|. {Draweth} (\surei\). Present active indicative of \sur“\, old verb, to drag, here alone in the Apocalypse, but see strkjv@John:21:8|. {The third part of the stars} (\to triton t“n aster“n\). Like a great comet is this monster. See strkjv@Daniel:8:10|. Perhaps only the third is meant to soften the picture as in strkjv@Revelation:8:7f|. {Did cast them} (\ebalen autous\). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude:1:6|). But John may have in mind the martyrs before Christ (Hebrews:11:32f.|) and after Christ's ascension (Matthew:23:35|). {Stood} (\estˆken\). Imperfect active of a late verb, \stˆk“\, from the perfect \hestˆka\ of \histˆmi\, graphic picture of the dragon's challenge of the woman who is about to give birth. {When she was delivered} (\hotan tekˆi\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \tikt“\, "whenever she gives birth." {That he might devour} (\hina kataphagˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \katesthi“\, to eat up (down). Cf. strkjv@Jeremiah:28:34|. This is what Pharaoh did to Israel (Exodus:1:15-22; strkjv@Psalms:85:13; strkjv@Isaiah:27:1; strkjv@51:9; strkjv@Ezekiel:29:3|). Precisely so the devil tried to destroy the child Jesus on his birth.

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt“\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsˆn\ or \arrˆn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethnˆ en rabd“i sidˆrƒi\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hˆrpasthˆ\). First aorist passive indicative of \harpaz“\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:12:10 @{A great voice saying} (\ph“nˆn megalˆn legousan\). Accusative after \ˆkousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \ph“nˆs legousˆs\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\hˆ s“tˆria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\hˆ dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\hˆ basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\hˆ exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katˆg“r\). The regular form, \katˆgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katˆg“r\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diak“n\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\t“n adelph“n hˆm“n\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katˆgor“n autous\). Articular present active participle of \katˆgore“\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time. "By day and by night."

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:12:13 @{He persecuted} (\edi“xen\). First aorist active participle of \di“k“\, to pursue, to chase, hostile pursuit here as in strkjv@Matthew:5:10f.; strkjv@10:23|, etc. John now, after the "voice" in 10-13|, returns to the narrative in verse 9|. The child was caught away in verse 5|, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since A.D. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. {Which} (\hˆtis\). "Which very one."

rwp@Revelation:12:15 @{Water as a flood} (\hud“r h“s potamon\). "Water as a river," accusative case after \ebalen\ (cast). The serpent could not follow the woman or stop her flight and so sought to drown her. {That he might cause her to be carried away by the stream} (\hina autˆn potamophorˆton poiˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie“\. For this use of \poie“\ see strkjv@17:16|. This compound verbal \potamophorˆton\ in the predicate accusative (\potamos\, river, \phorˆton\ from \phore“\, to bear) was not coined by John, but occurs in a papyrus of B.C. 110 and in several others after N.T. times. It means simply "carried away by the river."

rwp@Revelation:13:3 @{And I saw} (\kai\). No verb (\eidon\) in the old MSS., but clearly understood from verse 2|. {As though it had been smitten} (\h“s esphagmenˆn\). Perfect passive participle of \sphaz“\, as in strkjv@5:6|, accusative singular agreeing with \mian\ (one of the heads), object of \eidon\ understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in strkjv@5:6|. {And his death-stroke was healed} (\kai hˆ plˆgˆ autou etherapeuthˆ\). First aorist passive indicative of \therapeu“\. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero _redivivus_ even as late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in strkjv@17:10| the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14| the beast himself receives a mortal wound. {Wondered after the beast} (\ethaumasthˆ opis“ tou thˆriou\). First aorist passive (deponent) indicative of \thaumaz“\, to wonder at, to admire, as in strkjv@17:8|. For this pregnant use of \opis“\ see strkjv@John:12:9; strkjv@Acts:5:37; strkjv@20:30; strkjv@1Timothy:5:15|. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero _redivivus_. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie“\. In his sight (\en“pion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunˆsousin to thˆrion to pr“ton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune“\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

rwp@Revelation:13:13 @{That he should even make fire come down out of heaven} (\hina kai pur poiˆi ek tou ouranou katabainein\). Purpose clause again with \hina\ and the present active subjunctive of \poie“\ and the object infinitive of \katabain“\ after \poiei\. Christ promised great signs to the disciples (John:14:12|), but he also warned them against false prophets and false christs with their signs and wonders (Mark:13:22|). Songs:also Paul had pictured the power of the man of sin (2Thessalonians:2:9|). Elijah had called down fire from heaven (1Kings:18:38; strkjv@2Kings:1:10|) and James and John had once even urged Jesus to do this miracle (Luke:9:54|).

rwp@Revelation:13:14 @{And he deceiveth} (\kai planƒi\). Present active (dramatic) indicative of \plana“\, the very thing that Jesus had said would happen (Matthew:24:24|, "Songs:as to lead astray" \h“ste planƒsthai\, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. {That they should make an image to the beast} (\poiˆsai eikona t“i thˆri“i\). Indirect command (this first aorist active infinitive of \poie“\) after \leg“n\ as in strkjv@Acts:21:21|, not indirect assertion. This "image" (\eik“n\, for which word see strkjv@Matthew:22:20; strkjv@Colossians:1:15|) of the emperor could be his head upon a coin (Mark:12:16|), an _imago_ painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15| _ter_; strkjv@14:9,11; strkjv@15:2; strkjv@16:2; strkjv@19:20; strkjv@20:4|). Emperor-worship is the issue and that involves worship of the devil. {The stroke of the sword} (\tˆn plˆgˆn tˆs machairˆs\). This language can refer to the death of Nero by his own sword. {And lived} (\kai ezˆsen\). "And he came to life" (ingressive first aorist active indicative of \za“\). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

rwp@Revelation:14:6 @{Another angel} (\allon aggelon\). A new turn in the drama comes with each angel (7:2; strkjv@8:3,13; strkjv@10:1|). Here the angel is seen "flying in mid heaven" (\petomenon en mesouranˆmati\), while in strkjv@8:13| John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all. {Having} (\echonta\). Accusative singular agreeing with \aggelon\ like \petomenon\ (flying), but \leg“n\ in verse 7| is nominative, as if a new sentence like \leg“n\ in strkjv@4:1|. {An eternal gospel} (\euaggelion ai“nion\). The only use of \euaggelion\ in John's writings, though the verb \euaggelisai\ (first aorist active infinitive epexegetical with \echonta\ like strkjv@John:16:12|) occurs here and in strkjv@10:7|. Here it is not \to euaggelion\ (the gospel), but merely a proclamation of God's eternal (\ai“nios\ here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of \epi\ (with accusative after \euaggelisai\ and the genitive with \gˆs\). See strkjv@5:9| for the races, etc.

rwp@Revelation:14:9 @{A third} (\tritos\). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. strkjv@13:12ff|. This counter proclamation (verses 9-12|) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17|). {If any man worshippeth the beast and his image} (\ei tis proskunei to thˆrion kai tˆn eikona autou\). Condition of first class challenging those afraid of the beast. Note accusative (\thˆrion\) after \proskunei\, not dative as in verse 7|. {And receiveth a mark} (\kai lambanei charagma\). Carries on the same condition and picks up the very language of strkjv@13:16|. These Caesar-worshippers are guilty of an "eternal sin" (Mark:3:29|).

rwp@Revelation:14:10 @{He also shall drink} (\kai autos pietai\). Future middle of \pin“\. Certainty for him as for Babylon and her paramours (16:17|). {Of the wine of the wrath of God} (\ek tou oinou tou thumou tou theou\). Note \ek\ (partitive) after \pietai\. In strkjv@16:19; strkjv@19:15| we have both \thumou\ and \orgˆs\ (wrath of the anger of God). The white heat of God's anger, held back through the ages, will be turned loose. {Prepared unmixed} (\tou kekerasmenou akratou\). A bold and powerful oxymoron, "the mixed unmixed." \Akratos\ is an old adjective (alpha privative and \kerannumi\ to mix) used of wine unmixed with water (usually so mixed), here only in N.T. Songs:it is strong wine mixed (perfect passive participle of \kerannumi\) with spices to make it still stronger (cf. strkjv@Psalms:75:9|). {In the cup of his anger} (\en t“i potˆri“i tˆs orgˆs autou\). Both \thumos\ (vehement fury) and \orgˆ\ (settled indignation). {He shall be tormented} (\basanisthˆsetai\). Future passive of \basaniz“\. See strkjv@9:5; strkjv@11:10|. {With fire and brimstone} (\en puri kai thei“i\). See strkjv@9:17| for fire and brimstone and also strkjv@19:20; strkjv@20:10; strkjv@21:8|. The imagery is already in strkjv@Genesis:19:24; strkjv@Isaiah:30:33; strkjv@Ezekiel:38:22|. {In the presence of the holy angels and in the presence of the Lamb} (\en“pion aggel“n hagi“n kai en“pion tou arniou\). This holy environment adds to the punishment.

rwp@Revelation:14:14 @{A white cloud} (\nephelˆ leukˆ\). Like the "bright cloud" of strkjv@Matthew:17:5| (Transfiguration), a familiar object in the Mediterranean lands. See strkjv@Daniel:7:13; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Acts:1:9,11| for the picture of Christ's return. {I saw one sitting} (\kathˆmenon\). No \eidon\ here, but the accusative follows the \eidon\ at the beginning, as \nephelˆ\ is nominative after \idou\, as in strkjv@4:1,4|. {Like unto a son of man} (\homoion huion anthr“pou\). Accusative here after \homoion\ as in strkjv@1:13|, instead of the usual associative instrumental (13:4|). {Having} (\ech“n\). Nominative again after the \idou\ construction, just before, not after, \eidon\. {A golden crown} (\stephanon chrusoun\). Here a golden wreath, not the diadems of strkjv@19:12|. {A sharp sickle} (\drepanon oxu\). Old form \drepanˆ\ (from \drep“\, to pluck), pruning-hook, in N.T. only in this chapter and strkjv@Mark:4:29|. Christ is come for reaping this time (Hebrews:9:28|) for the harvesting of earth (verses 15-17|). The priesthood of Christ is the chief idea in strkjv@1:12-20| and "as the true _Imperator_" (Swete) in chapter strkjv@Revelation:19|.

rwp@Revelation:15:1 @{Another sign in heaven} (\allo sˆmeion en t“i ouran“i\). Looking back to strkjv@12:1,3|, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. strkjv@Revelation:6|) and the Seven Trumpets (chapters strkjv@Revelation:8-11|), but there is an even closer connection with chapters strkjv@Revelation:12-14|, "the drama of the long conflict between the church and the world" (Swete). {Great and marvellous} (\mega kai thaumaston\). \Thaumastos\ is an old verbal adjective (from \thaumaz“\, to wonder) and is already in strkjv@Matthew:21:42|. The wonder extends to the end of this vision or sign (16:21|). {Seven angels} (\aggelous hepta\). Accusative case in apposition with \sˆmeion\ after \eidon\. Cf. strkjv@8:2|. {Which are the last} (\tas eschatas\). "Seven plagues the last." As in strkjv@21:9|, "the final cycle of such visitations" (Swete). {Is finished} (\etelesthˆ\). Proleptic prophetic first aorist passive indicative of \tele“\ as in strkjv@10:7|. The number seven seems particularly appropriate here for finality and completeness.

rwp@Revelation:15:2 @{As it were a glassy sea} (\h“s thalassan hualinˆn\). Accusative case after \eidon\ and \h“s\ here, not in strkjv@4:6|, which see for the symbol. {Mingled with fire} (\memigmenˆn puri\). Perfect passive participle of \mignumi\, to mix, and the associative instrumental case \puri\. This item not in strkjv@4:6| (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (2-4|) gives a picture of the martyrs in their state of bliss. {Them that come off victorious} (\tous nik“ntas\). Present active articular participle of \nika“\, accusative after \eidon\, "those that come off victorious" (14:4|). {From the beast and from his image} (\ek tou thˆriou kai ek tˆs eikonos autou\). This use of \ek\ after \nika“\ is unusual, also with \ek tou arithmou\. For these items see strkjv@13:1,14,17; strkjv@14:9,11; strkjv@19:20; strkjv@20:4|. {By the glassy sea} (\epi tˆn thalassan tˆn hualinˆn\). Or "upon" more likely (4:6|) with the accusative as in strkjv@Matthew:14:25ff|. {Harps of God} (\kitharas tou theou\). Objective genitive, for the worship of God (5:8; strkjv@14:2; strkjv@1Chronicles:16:42|).

rwp@Revelation:15:3 @{The song of Moses} (\tˆn “idˆn tou M“use“s\). strkjv@Exodus:14:31; strkjv@15:1-19|. A song of victory like that of Moses after crossing the Red Sea. {And the song of the Lamb} (\tˆn “idˆn tou arniou\). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: "great" (\megala\) from strkjv@Psalms:111:2|, "wonderful" (\thaumasta\) from strkjv@Psalms:139:14|, "O Lord God the Almighty" (\Kurie ho theos ho pantokrat“r\) from strkjv@Amos:4:13| (Revelation:4:8|), "righteous and true" (\dikaiai kai alˆthinai\) from strkjv@Deuteronomy:32:4|, "Thou King of the ages" (\ho basileus t“n ai“n“n\) like strkjv@Jeremiah:10:10; strkjv@1Timothy:1:17|. Some MSS. have "the king of the saints" and some "the king of the nations," like strkjv@Jeremiah:10:7|. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.

rwp@Revelation:15:6 @{There came out} (\exˆlthan\). Second aorist active indicative of \exerchomai\ with \-an\ rather than \-on\. Proleptic and prophetic aorist. {The seven angels} (\hoi hepta aggeloi\). Those in verse 1|. {The seven plagues} (\tas hepta plˆgas\). The bowls are not given them till verse 7|. {Arrayed} (\endedumenoi\). Perfect passive participle of \endu“\. {With precious stone pure and bright} (\lithon katharon lampron\). Accusative case retained with verb of clothing as so often, literally "with a stone pure bright." For both adjectives together see strkjv@19:8,14|. Some MSS. read \linon\ (linen). For \lithon\ see strkjv@17:4; strkjv@18:16; strkjv@Ezekiel:28:13|. {Girt} (\periez“smenoi\). Perfect passive participle of \periz“nnu“\. See strkjv@1:13| for both participles. For \stˆthos\ (breast) see strkjv@Luke:18:13|. {With golden girdles} (\z“nas chrusƒs\). Accusative case after the perfect passive participle \periez“smenoi\ as in strkjv@1:13|.

rwp@Revelation:16:2 @{Went and poured out} (\apˆlthen kai execheen\). Second aorist active indicative of \aperchomai\ (redundant use like \hupagete\ with \ekcheete\, "go and pour out," in verse 1|) and of \ekche“\. Each angel "went off" to perform his task. For \execheen\ see it repeated in verses 3,4,8,10,12,17|. {Into the earth} (\eis tˆn gˆn\). This same use of \eis\ after \execheen\ in verses 3,4|. {It became} (\egeneto\). "There came" (second aorist middle indicative of \ginomai\). {A noisome and grievous sore} (\helkos kakon kai ponˆron\). "Bad and malignant sore." \Helkos\ is old word for a suppurated wound (Latin _ulcus_), here, verse 11; strkjv@Luke:16:21|. See the sixth Egyptian plague (Exodus:9:10; strkjv@Deuteronomy:28:27,35|) and strkjv@Job:2:7|. The magicians were attacked in Egypt and the worshippers of Caesar here (13:17; strkjv@14:9,11; strkjv@19:20|).

rwp@Revelation:16:6 @{For} (\hoti\). Second causal conjunction (\hoti\) explanatory of the first \hoti\, like the two cases of \hoti\ in strkjv@15:4|. {They poured out} (\exechean\). Second aorist active indicative of \ekche“\ with \-an\ instead of \-on\. {Blood hast thou given them to drink} (\haima autois ded“kas pein\). \Haima\ (blood) is the emphatic word, measure for measure for shedding the blood of saints and prophets (11:18; strkjv@18:24|). Perfect active indicative of \did“mi\, and so a permanent and just punishment. \Pein\ is the abbreviated second aorist active infinitive of \pin“\ for \piein\ (\epion\). It is the epexegetical infinitive after \ded“kas\. There was no more drinking-water, but only this coagulated blood. {They are worthy} (\axioi eisin\). "Terrible antithesis" (Swete) to strkjv@3:4|. The asyndeton adds to it (Alford).

rwp@Revelation:17:3 @{He carried me away} (\apˆnegken me\). Second aorist active indicative of \apopher“\, to bear away, prophetic aorist. This verb is used of angels at death (Luke:16:22|) or in an ecstasy (Revelation:21:10| and here). {In the Spirit} (\en pneumati\). Probably his own spirit, though the Holy Spirit is possible (1:10; strkjv@4:2; strkjv@21:10|), without Paul's uncertainty (2Corinthians:12:2|). Cf. strkjv@Ezekiel:3:14f.; strkjv@8:3; strkjv@11:24|. {Into a wilderness} (\eis erˆmon\). In strkjv@Isaiah:21:1| there is \to horama tˆs erˆmou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \erˆmon\. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In strkjv@21:10| he sees the New Jerusalem from a high mountain. {Sitting} (\kathˆmenˆn\). Present middle participle of \kathˆmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thˆrion kokkinon\). Accusative with \epi\ here, though genitive in verse 1|. Late adjective (from \kokkos\, a parasite of the _ilex coccifera_), a crimson tint for splendour, in strkjv@Revelation:17:3,4; strkjv@18:12,16; strkjv@Matthew:27:28; strkjv@Hebrews:9:19|. {Full of names of blasphemy} (\gemonta onomata blasphˆmias\). See strkjv@13:1| for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of strkjv@13:1; strkjv@19:20|). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like \thˆrion\ (\gemonta\ accusative singular, \ech“n\ nominative singular, though some MSS. read \echonta\), construction according to sense in both instances. The verb \gem“\ always has the genitive after it in the Apocalypse (4:6,8; strkjv@5:8; strkjv@15:7; strkjv@17:4; strkjv@21:9|) save here and apparently once in strkjv@17:4|.

rwp@Revelation:17:4 @{Was arrayed} (\ˆn peribeblˆmenˆ\). Periphrastic past perfect indicative of \periball“\, to fling round one. {In purple and scarlet} (\porphuroun kai kokkinon\). Accusative retained after this passive verb of clothing, as so often. \Porphurous\ is old adjective for purple (from \porphura\), in N.T. only here and strkjv@John:19:2,5|. See preceding verse for \kokkinos\. {Decked} (\kechrus“menˆ\). Perfect passive participle of \chruso“\, old verb, to gild, to adorn with gold, here alone in N.T. {With gold and precious stone and pearls} (\chrusi“i kai lith“i timi“i kai margaritais\). Instrumental case. \Chrusi“i\ is cognate with the participle. \Lith“i timi“i\ is collective (18:12,16; strkjv@21:19|). There is a \zeugma\ also with \margaritais\ (18:12,16; strkjv@21:21|), for which word see strkjv@Matthew:7:6|. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. {Full of abominations} (\gemon bdelugmat“n\). Agreeing with \potˆrion\, "cup" (neuter singular accusative). Some MSS. read \gem“n\ (nominative masculine like \ech“n\ in verse 3|, quite irregular). For \bdelugmat“n\ (genitive after \gemon\) see strkjv@Matthew:24:15|; (Mark:13:14|), common in the LXX for idol worship and its defilements (from \bdeluss“\, to render foul), both ceremonial and moral. See strkjv@Jeremiah:15:7|. {Even the unclean things of her fornication} (\kai ta akatharta tˆs porneias autˆs\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potˆrion\.

rwp@Revelation:17:10 @{Seven kings} (\basileis hepta\). This is another change in the symbolism. The identification of these seven kings is one of the puzzles of the book. {The five are fallen} (\hoi pente epesan\). Second aorist active indicative of \pipt“\ with the \-an\ ending. Common for the downfall of kings (Ezekiel:29:5; strkjv@30:6; strkjv@Isaiah:21:9|, etc.). See strkjv@2Samuel:3:38|. {The one is} (\ho heis estin\). The one when this vision is dated. {The other is not yet come} (\ho allos oup“ ˆlthen\). Prophetic second aorist active of \erchomai\. Charles takes this as the date of this "source" or part of the Apocalypse. But John could himself have used this language in the time of Domitian even if he was the one who had not yet come. The difficulty about counting these emperors is that Galba, Otho, Vitellius reigned so briefly that they hardly merit being included. {When he cometh} (\hotan elthˆi\). Indefinite temporal clause for the future, with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever he comes." {He must continue a little while} (\oligon auton dei meinai\). Swete takes this to be Titus, who died September 13, 81, after a short reign.

rwp@Revelation:17:11 @{Is himself also an eighth and is of the seven} (\kai autos ogdoos kai ek t“n hepta\). This is the angel's interpretation and it looks like a reference to Domitian as the eighth, who is regarded as one of the seven because he was considered a second Nero (Nero _redivivus_). For \ek t“n hepta\ see strkjv@Acts:21:8|. John may have used \ek t“n\ instead of \heis ek t“n\ to avoid absolute identity between Domitian and Nero (Beckwith). {And he goeth unto perdition} (\kai eis ap“leian hupagei\). As in verse 8|. "Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant's end was a symbol of the end to which the Beast which he personated was hastening" (Swete). Cf. strkjv@19:11-21|.

rwp@Revelation:17:17 @{Did put} (\ed“ken\). "Did give" (first aorist active of \did“mi\. {To do his mind} (\poiˆsai tˆn gn“mˆn autou\). Epexegetic first aorist active infinitive of \poie“\ after \ed“ken\, as often in this book. They are of one mind (verse 13|) because God put them up to it, clear statement of God's over-ruling hand among the nations. {Until the words of God should be accomplished} (\achri telesthˆsontai hoi logoi tou theou\). Temporal clause about the future with \achri\ (like \he“s\), with the future indicative of \tele“\, but with aorist passive subjunctive \telesth“sin\ in strkjv@15:8|. For \tele“\ see also strkjv@10:7|. For "the words of God" see strkjv@19:9|. They will be fulfilled.

rwp@Revelation:17:18 @{The woman} (\hˆ gunˆ\). She is now explained after the beast has been interpreted. Verse 9| made it plain enough, but this verse demonstrates that the woman is the city of Rome "which reigneth (\hˆ echousa basileian\, the one having a kingdom) over the kings of the earth (\epi t“n basile“n tˆs gˆs\)." Rome followed Babylon, and other cities may follow in their train.

rwp@Revelation:18:13 @{Cinnamon} (\kinnam“mon\). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. {Spice} (\am“mon\). A fragrant plant of India, \amomum\, for perfume. {Incense} (\thumiamata\). See strkjv@5:8; strkjv@8:3|. {Ointment} (\muron\). See strkjv@Matthew:26:7|. {Frankincense} (\libanon\). See strkjv@8:3|. {Fine flour} (\semidalin\). Old word for finest wheaten flour, here only in N.T. {Of horses} (\hipp“n\). Here then is a return to the construction of the genitive after \gomon\ in verse 12|, though not used here, an anomalous genitive construction (Charles). {Of chariots} (\red“n\). A Gallic word for a vehicle with four wheels, here only in N.T. {Of slaves} (\somat“n\). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. _rickshaw_ men in China). This use of \s“ma\ for slave occurs in strkjv@Genesis:34:29|; Tob strkjv@10:11 (\s“mata kai ktˆnˆ\, slaves and cattle); II Macc. strkjv@8:11. {Souls of men} (\psuchas anthr“p“n\). Deissmann (_Bible Studies_, p. 160) finds this use of \s“ma\ for slave in the Egyptian Delta. Return to the accusative \psuchas\. From strkjv@Numbers:31:35; strkjv@1Chronicles:5:21; strkjv@Ezekiel:27:13|. This addition is an explanation of the use of \s“mata\ for slaves, "human live stock" (Swete), but slaves all the same. Perhaps \kai\ here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called \s“matemporos\ (body merchant).

rwp@Revelation:18:14 @{The fruits} (\hˆ op“ra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \h“ra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinop“rinos\ (autumn trees). {Which thy soul lusteth after} (\sou tˆs epithumias tˆs psuchˆs\). "Of the lusting of thy soul." {Are gone from thee} (\apˆlthen apo sou\). Prophetic aorist active indicative of \aperchomai\ with repetition of \apo\. {All things that were dainty and sumptuous} (\panta ta lipara kai ta lampra\). "All the dainty and the gorgeous things." \Liparos\ is from \lipos\ (grease) and so fat, about food (here only in N.T.), while \lampros\ is bright and shining (James:2:2f.|), about clothing. {Are perished from thee} (\ap“leto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou mˆ auta heurˆsousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.

rwp@Revelation:19:1 @{After these things} (\meta tauta\). Often when a turn comes in this book. But Beckwith is probably correct in seeing in strkjv@19:1-5| the climax of chapter strkjv@Revelation:18|. This first voice (verses 1,2|) \h“s ph“nˆn megalˆn ouchlou pollou\ (as it were great voice of much multitude) is probably the response of the angelic host (Revelation:5:11; strkjv@Hebrews:12:22|). There is responsive singing (grand chorus) as in chapters strkjv@Revelation:4; 5|. {Saying} (\legont“n\). Present active participle of \leg“\, genitive plural, though \ochlou\ is genitive singular (collective substantive, agreement in sense). {Hallelujah} (\Allˆlouia\). Transliteration of the Hebrew seen often in the Psalms (LXX) and in III. Macc. strkjv@7:13, in N.T. only in strkjv@Revelation:19:1,3,4,6|. It means, "Praise ye the Lord." Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for strkjv@Psalms:104-109|) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in strkjv@12:10|.

rwp@Revelation:19:10 @{To worship him} (\proskunˆsai aut“i\). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians:2:18|). {See thou do it not} (\hora mˆ\). Repeated in strkjv@22:9|. Here there is no verb after \mˆ\ (ellipse of \poiˆsˆis touto\) as in strkjv@Mark:1:44; strkjv@1Thessalonians:5:15|), the aorist subjunctive of negative purpose with \mˆ\ after \hora\ (present active imperative of \hora“\), a common enough idiom. {Fellow-servant} (\sundoulos\). The angel refuses worship from John on this ground. All Christians are \sundouloi\ (fellow-servants) as Christ taught (Matthew:18:28ff.; strkjv@24:49|) and as Paul (Colossians:1:7; strkjv@4:7|) and John (Revelation:6:11|) taught. Angels are God's servants also (Hebrews:1:4-14|). For "the testimony of Jesus see strkjv@1:2,9; strkjv@6:9; strkjv@12:17; strkjv@22:4|. {Worship God} (\t“i the“i proskunˆson\). And Christ, who is the Son of God (5:13f.|). {The spirit of prophecy} (\to pneuma tˆs prophˆteias\). Explanatory use of \gar\ (for) here as in 8|. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see strkjv@Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:21; strkjv@John:1:51; strkjv@Revelation:4:1; strkjv@10:1; strkjv@11:19; strkjv@14:17; strkjv@15:5; strkjv@18:1; strkjv@19:1,7-9|.

rwp@Revelation:19:11 @{The heaven opened} (\ton ouranon ˆne“igmenon\). Perfect passive participle (triple reduplication) of \anoig“\. Accusative case after \eidon\. Songs:Ezekiel (1:1|) begins his prophecy. See also the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|, but \schizomenous\ in strkjv@Mark:1:10|). Jesus predicted the opened heavens to Nathanael (John:1:51|). In strkjv@Revelation:4:1| a door is opened in heaven, the sanctuary is opened (11:19; strkjv@15:5|), angels come out of heaven (10:1; strkjv@14:17; strkjv@18:1|), and sounds come from heaven (19:1|). {Behold, a white horse} (\idou hippos leukos\). Nominative case because of \idou\, not \eidon\. Cf. strkjv@6:2| for \hippos leukos\. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" (\pistos kai alˆthinos\), epithets already applied to Christ (1:5; strkjv@3:7,14|). Cf. also strkjv@22:6|. {In righteousness he doth judge and make war} (\en dikaiosunˆi krinei kai polemei\). See strkjv@Isaiah:11:3ff|. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; strkjv@16:5,7; strkjv@19:2|). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadˆmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai ech“n\). Nominative active present participle of \ech“\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph“\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei mˆ autos\). "Except himself" (common ellipsis of the verb after \ei mˆ\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.

rwp@Revelation:19:13 @{Arrayed} (\peribeblˆmenos\). Perfect passive participle of \periball“\, to clothe, often in this book. {In a garment} (\himation\). Accusative case after the passive participle \peribeblˆmenos\. {Sprinkled} (\rerantismenon\). Perfect passive participle of \rantiz“\, in the predicate accusative case agreeing with \himation\. A Q here read \bebammenon\ (perfect passive participle of \bapt“\, to dip). Probably \rerantismenon\ (sprinkled) is correct, because the picture comes from strkjv@Isaiah:63:3|, where Aquila and Symmachus use \rantiz“\. The use of \bebammenon\ (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment (\himation\, perhaps a \chlamus\ strkjv@Matthew:27:28,31|) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; strkjv@5:9; strkjv@7:14; strkjv@12:11|), but proleptically and prophetically the blood of Christ's enemies. \Haimati\ can be either locative case with \bebammenon\ (dipped in blood) or instrumental with \rerantismenon\ (sprinkled with blood). {The Word of God} (\ho Logos tou theou\). Some scholars hold this addition inconsistent with verse 12|, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in strkjv@Hebrews:4:12|. In strkjv@John:1:1,14| it is merely \ho Logos\ (the Word), in strkjv@1John:1:1| \ho Logos tˆs z“ˆs\ (the Word of Life), while here it is \ho Logos tou theou\ (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke:5:1; strkjv@8:11|, etc.; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17|, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews:1:1f.|).

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

rwp@Revelation:19:17 @{An angel} (\hena aggelon\). Like \heis\ in strkjv@18:21|, just "an," not "one." {Standing in the sun} (\hest“ta en t“i hˆli“i\). Second perfect active participle of \histˆmi\ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For \orneois\ (birds) see strkjv@18:2| and for \en mesouranˆmati\ (in mid heaven) see strkjv@18:13; strkjv@14:6|. {Come and be gathered together} (\Deute sunachthˆte\). \Deute\ is the adverb \deur“\ (hither), used when two or more are addressed, possibly from \deuro ite\ (come here). Asyndeton also without \kai\ (and). First aorist passive imperative of \sunag“\. The metaphor is drawn from strkjv@Ezekiel:39:17|. {Unto the great supper of God} (\eis to deipnon to mega tou theou\). The habits of vultures are described by Christ in strkjv@Matthew:24:28|. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16|) and that of Gog and Magog (20:8ff.|) mentioned after the thousand years? The language in strkjv@20:8ff.| seems like this derived from strkjv@Ezekiel:39:17ff.|, and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz“\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edothˆ autois\). First aorist passive of \did“mi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\t“n pepelekismen“n\). Genitive of the articular perfect passive participle of \pelekiz“\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezˆsan\). First aorist active indicative of \za“\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu“\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Revelation:20:8 @{To deceive the nations} (\planˆsai ta ethnˆ\). First aorist active infinitive of purpose of \plana“\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi g“niais tˆs gˆs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton G“g kai Mag“g\). Accusative in explanatory apposition with \ta ethnˆ\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag“\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\h“n--aut“n\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\h“s hˆ ammos tˆs thalassˆs\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hest“tas en“pion tou thronou\). {Books were opened} (\biblia ˆnoichthˆsan\). First aorist passive of \anoig“\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithˆsan\). First aorist passive indicative of \krin“\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin tˆs z“ˆs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Revelation:21:11 @{Having the glory of God} (\echousan tˆn doxan tou theou\). Syntactically this clause goes with verse 10|, the feminine accusative singular participle \echousan\ agreeing with \polin\, the radiance of the dazzling splendour of God as seen in strkjv@Isaiah:60:1; strkjv@Ezekiel:43:5|. God's very presence is in the Holy City (the Bride). {Light} (\ph“stˆr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\ph“s\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\ph“tismos\) of God in the face of Christ (2Corinthians:4:6|) and who radiate it to men (Phillipians:2:15|). See both words in strkjv@Genesis:1:3,14|. "The 'luminary' of the Holy City is her witness to Christ" (Swete). {Like unto a stone most precious} (\homoios lith“i timi“tat“i\). Associative instrumental case after \homoios\. \Timi“tat“i\ is the elative superlative. {As it were a jasper stone} (\h“s lith“i iaspidi\). As in strkjv@4:3|, which see. {Clear as crystal} (\krustallizonti\). Verb not found elsewhere from \krustallos\ (old word, strkjv@4:6; strkjv@22:1|), "of crystalline brightness and transparency" (Thayer), "transparent and gleaming as rock-crystal" (Moffatt).

rwp@Revelation:21:12 @{Having a wall great and high} (\echousa teichos mega kai hupsˆlon\). John returns, after the parenthesis in verse 11|, to the structure in verse 10|, only to use the accusative \echousan\ as before to agree with \polin\, but the nominative \echousa\ as again with "twelve gates" (\pul“nas d“deka\). \Pul“n\ is an old word (from \pulˆ\ gate) for a large gate as in strkjv@Luke:16:20| and six times in Rev. for the gate tower of a city wall (Revelation:21:12,13,15,21,25; strkjv@22:14|) as in strkjv@1Kings:17:10; strkjv@Acts:14:13|. See strkjv@Ezekiel:48:31ff.| for these twelve gates, one for each tribe (cf. strkjv@Revelation:7:1-8|). {At the gates} (\epi tois pul“sin\). "Upon the gate towers." {Twelve angels} (\aggelous d“deka\). As \pul“roi\ or \phulakes\ according to strkjv@Isaiah:62:6; strkjv@2Chronicles:8:14|. {Names written thereon} (\onomata epigegrammena\). Perfect passive participle of \epigraph“\. {Which are the names} (\ha estin\). Just as in Ezekiel's vision (48:31ff.|), so here the names of the twelve tribes of Israel appear, one on each gate.

rwp@Revelation:21:18 @{The building of the wall} (\hˆ end“mˆsis tou teichous\). Or \endomˆsis\, elsewhere so far only in Josephus (_Ant_. XV. 9. 6, a mole or breakwater) and in an inscription (_Syll_. 583 31), apparently from \endome“\, to build in, and so the fact of building in. The wall had jasper (verse 11|) built into it. {Was pure gold} (\chrusion katharon\). No copula \ˆn\ (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall. {Pure glass} (\hual“i kathar“i\). Associative instrumental case after \homoion\. \Hualos\ (apparently from \huei\, it rains, and so raindrop) in N.T. only strkjv@Revelation:21:18,21|.

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou mˆ eiselthˆi eis autˆn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pƒn koinon\). Common use of \pƒn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poi“n bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei mˆ hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mes“i tˆs plateias autˆs\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon z“ˆs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie“\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poi“n\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous d“deka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodid“mi\, to give back, but some MSS. have \apodidous\ (masculine) like \poi“n\. {For the healing of the nations} (\eis therapeian t“n ethn“n\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Revelation:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Revelation:22:8 @{And I John} (\Kag“ I“annˆs\). Here John the Seer is the speaker. He had already given his name (1:1,4,9|). Here he claims to be the "one who hears and sees these things" (\ho akou“n kai blep“n tauta\). {I fell down to worship} (\epesa proskunˆsai\). Second aorist active indicative of \pipt“\ (with \-a\ form) and the first aorist active infinitive of purpose of \proskune“\. It was a natural, though a wrong, thing to do, especially after Christ's own voice followed that of the angel "which shewed me these things" (\tou deiknuontos tauta\). Genitive singular of the articular present active participle of \deiknu“\. Cf. strkjv@1:1; strkjv@4:1; strkjv@17:1; strkjv@21:9f.; strkjv@22:1,6|.

rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adikˆsat“ eti\). First aorist (constative) active imperative of \adike“\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. Songs:as to "Let him be made filthy still" (\rupanthˆt“ eti\). First aorist (constative) passive imperative of \rupain“\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunˆn poiˆsat“ eti\, first constative aorist active imperative of \poie“\) and "the holy" (\ho hagios\) to be made holy still (\hagiasthˆt“ eti\, first constative aorist passive imperative of \hagiaz“\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Iˆsous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Romans:1:17 @{For therein} (\gar en aut“i\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosunˆ theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek piste“s eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \s“tˆrian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosunˆ theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosunˆ\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosunˆ\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dikˆ\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio“\, to declare or make \dikaios\ (Romans:3:24,26|), \dikai“ma\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikai“sis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosunˆ\ and \dikaio“\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:28 @{And even as they refused} (\kai kath“s ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz“\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epign“sei\). Full knowledge (\epi\ additional, \gn“sis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta mˆ kathˆkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:2:5 @{After thy hardness} (\kata tˆn sklˆrotˆta sou\). "According to thy hardness (old word from \sklˆros\, hard, stiff, only here in N.T.) will God's judgment be." {And impenitent heart} (\kai ametanoˆton kardian\). See \metanoian\ just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." {Treasurest up for thyself} (\thˆsaurizeis seaut“i\). See for \thˆsauriz“\ on strkjv@Matthew:6:19f.; strkjv@Luke:12:21; strkjv@2Corinthians:12:14|. Dative case \seaut“i\ (for thyself) with a touch of irony (Vincent). {Wrath} (\orgˆn\). For such a Jew as already stated for the Gentile (1:18|). There is a revelation (\apokalupse“s\) of God's wrath for both in the day of wrath and righteous judgment (\dikaiokrisias\, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See strkjv@2Thessalonians:1:5| for \dikaias krise“s\. Paul looks to the judgment day as certain (cf. strkjv@2Corinthians:5:10-12|), the day of the Lord (2Corinthians:1:14|).

rwp@Romans:3:1 @{What advantage then hath the Jew?} (\ti oun to perisson tou Ioudaiou?\). Literally, "What then is the overplus of the Jew?" What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2. {The profit} (\hˆ “phelia\). The help. Old word, only here in N.T. See strkjv@Mark:8:36| for \“phelei\, the verb to profit.

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

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

rwp@Romans:5:3 @{But let us also rejoice in our tribulations} (\alla kai kauch“metha en tais thlipsesin\). Present middle subjunctive of same verb as in verse 2|. \Kauch“mai\ is more than "rejoice," rather "glory," "exult." These three volitive subjunctives (\ech“men, kauch“metha\, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

rwp@Romans:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudokˆsis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke“\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\deˆsis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis s“tˆrian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.

rwp@Romans:10:7 @{Into the abyss} (\eis tˆn abusson\). See strkjv@Luke:8:31| for this old Greek word (\a\ privative and \bussos\) bottomless like sea (Psalms:106:26|), our abyss. In strkjv@Revelation:9:1| it is the place of torment. Paul seems to refer to Hades or Sheol (Acts:2:27,31|), the other world to which Christ went after death. {To bring Christ up} (\Christon anagagein\). Second aorist active infinitive of \anag“\ and dependent on \katabˆsetai\ (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

rwp@Romans:11:6 @{Otherwise} (\epei\). Ellipse after \epei\ (since), "since, in that case." {Is no more} (\ouketi ginetai\). "No longer becomes" grace, loses its character as grace. Augustine: _Gratia nisi gratis sit gratia non est_.

rwp@Romans:11:13 @{To you that are Gentiles} (\humin tois ethnesin\). "To you the Gentiles." He has a serious word to say to them. {Inasmuch then} (\eph' hoson men oun\). Not temporal, _quamdiu_, "so long as" (Matthew:9:15|), but qualitative _quatenus_ "in so far then as" (Matthew:25:40|). {I glorify my ministry} (\tˆn diakonian mou doxaz“\). As apostle to the Gentiles (\ethn“n apostolos\, objective genitive). Would that every minister of Christ glorified his ministry. {If by any means} (\ei p“s\). This use of \ei\ with purpose or aim is a kind of indirect discourse. {I may provoke} (\parazˆl“s“\). Either future active indicative or first aorist active subjunctive, see same uncertainty in strkjv@Phillipians:3:10| \katantˆs“\, but in strkjv@3:11| \katalab“\ after \ei\ is subjunctive. The future indicative is clear in strkjv@Romans:1:10| and the optative in strkjv@Acts:27:12|. Doubtful whether future indicative or aorist subjunctive also in \s“s“\ (save).

rwp@Romans:11:29 @{Without repentance} (\ametamelˆta\). See on strkjv@2Corinthians:7:10| for this word (\a\ privative and \metamelomai\, to be sorry afterwards). It is not \ametanoˆton\ (Romans:2:5|) from \a\ privative and \metanoe“\, to change one's mind. God is not sorry for his gifts to and calling of the Jews (9:4f.|).

rwp@Romans:12:3 @{Not to think of himself more highly than he ought to think} (\mˆ huperphronein par' ho dei phronein\). Indirect negative command after \leg“\ (I say). Play on the two infinitives \phronein\, to think, and \huperphronein\ (old verb from \huperphr“n\, over-proud, here only in N.T.) to "over-think" with \par' ho\ (beyond what) added. Then another play on \phronein\ and \s“phronein\ (old verb from \s“phr“n\, sober-minded), to be in one's right mind (Mark:5:15; strkjv@2Corinthians:5:13|). Self-conceit is here treated as a species of insanity. {A measure of faith} (\metron piste“s\). Accusative case, the object of the verb \emerisen\. Each has his gift from God (1Corinthians:3:5; strkjv@4:7|). There is no occasion for undue pride. {To each man} (\hekast“i\). Emphatic position before \h“s\ (as) and emphasizes the diversity.

rwp@Romans:14:13 @{Let us not therefore judge one another any more} (\mˆketi oun allˆlous krin“men\). Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another." A wonderfully fine text for modern Christians and in harmony with what the Master said (Matthew:7:1|). {That no man put a stumbling block in his brother's way or an occasion of falling} (\to mˆ tithenai proskomma t“i adelph“i ˆ skandalon\). Articular present active infinitive of \tithˆmi\ in apposition with \touto\, accusative case after \krinate\: "Judge this rather, the not putting a stumbling block (see strkjv@9:32| for \proskomma\) or a trap (\skandalon\, strkjv@9:33|) for his brother" (\adelph“i\, dative of disadvantage).

rwp@Romans:14:19 @{Songs:then} (\ara oun\). Two inferential particles, "accordingly therefore." {Let us follow after} (\di“k“men\). Present active subjunctive (volitive). "Let us pursue." Some MSS. have present indicative, "we pursue." {The things which make for peace} (\ta tˆs eirˆnˆs\). "The things of peace," literally, genitive case. Songs:"the things of edification for one another" (\ta tˆs oikodomˆs tˆs eis allˆlous\).

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

rwp@Romans:15:30 @{By} (\dia\). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as \dia\ is used after \parakal“\ in strkjv@12:1|. {That ye strive together with me} (\sunag“nisasthai moi\). First aorist middle infinitive of \sunag“ni zomai\, old compound verb, only here in N.T., direct object of \parakal“\, and with associative instrumental case \moi\, the simplex \ag“nizomenos\, occurring in strkjv@Colossians:4:12| of the prayers of Epaphras. For Christ's agony in prayer see strkjv@Matthew:26:42; strkjv@Luke:22:44|.

rwp@Romans:15:31 @{That I may be delivered} (\hina rusth“\). First aorist passive subjunctive of \ruomai\, old verb to rescue. This use of \hina\ is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts:20:23; strkjv@21:4,13|). {May be acceptable to the saints} (\euprosdektos tois hagiois genˆtai\). "May become (second aorist middle subjunctive of \ginomai\) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.

rwp@Romans:16:18 @{But their own belly} (\alla tˆi heaut“n koiliƒi\). Dative case after \douleuousin\. A blunt phrase like the same picture in strkjv@Phillipians:3:19| "whose god is the belly," more truth than caricature in some cases. {By their smooth and fair speech} (\dia tˆs chrˆstologias kai eulogias\). Two compounds of \logos\ (speech), the first (from \chrˆstos\ and \logos\) is very rare (here only in N.T.), the second is very common (\eu\ and \logos\). {Beguile} (\exapat“sin\). Present active indicative of the double compound verb \exapata“\ (see strkjv@2Thessalonians:2:3; strkjv@1Corinthians:3:18|). {Of the innocent} (\t“n akak“n\). Old adjective (\a\ privative and \kakos\), without evil or guile, in N.T. only here and strkjv@Hebrews:7:26| (of Christ).

rwp@Titus:1:4 @{My true child} (\gnˆsi“i tekn“i\). See strkjv@1Timothy:1:2| for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to strkjv@2Corinthians:2:13; strkjv@7:6-15; strkjv@8:6-24; strkjv@12:16-18; strkjv@Galatians:2:1-3; strkjv@Titus:1:4f.; strkjv@3:12; strkjv@2Timothy:4:10|. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus:3:12|). {After a common faith} (\kata koinˆn pistin\). Here \kata\ does mean standard, not aim, but it is a faith (\pistin\) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude:1:3|). \Koinos\ does not here have the notion of unclean as in strkjv@Acts:10:14; strkjv@11:8|.

rwp@Titus:3:5 @{Done} (not in the Greek, only the article \t“n\), "not as a result of works those in righteousness which we did." Same idea as in strkjv@Romans:3:20f|. {According to his mercy he saved us} (\kata to autou eleos es“sen\). See strkjv@Psalms:109:26; strkjv@1Peter:1:3; strkjv@Ephesians:2:4|. Effective aorist active indicative of \s“z“\. {Through the washing of regeneration} (\dia loutrou palingenesias\). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew:19:28| with which compare \apokatastasia\ in strkjv@Acts:3:21|, and here in personal sense of new birth). For \loutron\, see strkjv@Ephesians:5:26|, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in strkjv@Romans:6:3-6|, the immersion is the picture or the symbol of the new birth, not the means of securing it. {And renewing of the Holy Spirit} (\kai anakain“se“s pneumatos hagiou\). "And renewal by the Holy Spirit" (subjective genitive). For the late word \anakain“sis\, see strkjv@Romans:12:2|. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.

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