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

rwp@1Corinthians: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@2Corinthians:1:8 @{Concerning our affliction} (\huper tˆs thlipse“s hˆm“n\). Manuscripts read also \peri\ for in the _Koin‚_ \huper\ (over) often has the idea of \peri\ (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience. {In Asia} (\en Asiƒi\). Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts:20:30f.|). In strkjv@Romans:16:4| Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts:20:1|). He had a trial so great that "we were weighed down exceedingly beyond our power" (\kath' huperbolˆn huper dunamin ebarˆthˆmen\). Old verb from \baros\, weight, \barus\, weighty. First aorist passive indicative. See on ¯1Corinthians:12:31| for \kath' huperbolˆn\ (cf. our hyperbole). It was beyond Paul's power to endure if left to himself. {Insomuch that we despaired even of life} (\h“ste exaporˆthˆnai hˆmas kai tou zˆin\). Usual clause of result with \h“ste\ and the infinitive. First aorist passive infinitive \exaporˆthˆnai\, late compound for utter despair (perfective use of \ex\ and at a complete loss, \a\ privative and \poros\, way). There seemed no way out. {Of life} (\tou zˆin\). Ablative case of the articular infinitive, of living.

rwp@2Corinthians:4:17 @{Our light affliction which is for the moment} (\to parautika elaphron tˆs thlipese“s hˆm“n\). Literally, "the for the moment (old adverb \parautika\, here only in N.T.) lightness (old word, in N.T. only here and strkjv@Matthew:11:30|)." {More and more exceedingly} (\kath' huperbolˆn eis huperbolˆn\). Like piling Pelion on Ossa, "according to excess unto excess." See on ¯1Corinthians:12:31|. {Eternal weight of glory} (\ai“nion baros doxˆs\). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).

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

rwp@2Peter: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@2Thessalonians:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein t“i the“i\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kath“s axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag“\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei hˆ pistis hum“n\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan“\ is one of Paul's frequent compounds in \huper\ (\huper-bain“\, strkjv@1Thessalonians:4:6|; \huper-ek-tein“\, strkjv@2Corinthians:10:14|; \huper-en-tugchan“\, strkjv@Romans:8:26|; \huper-nika“\, strkjv@Romans:8:37|; \huper-pleonaz“\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.

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

rwp@Acts: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: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:20:7 @{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: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@Colossians:2:4 @{This I say} (\touto leg“\). Paul explains why he has made this great claim for Christ at this point in his discussion. {May delude} (\paralogizˆtai\). Present middle subjunctive of \paralogizomai\, old verb, only here in N.T., from \para\ and \logizomai\, to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus). {With persuasiveness of speech} (\en pithanologiƒi\). Rare word (Plato) from \pithanos\ and \logos\, speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in strkjv@1Corinthians:2:4| (\ouk en pithois sophias logois\) where he uses the very adjective \pithos\ (persuasive) of which \pithanos\ (both from \peith“\) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.

rwp@Info_Ephesians @ THE CHARACTER OF THE EPISTLE The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters strkjv@Ephesians:1-3| of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantˆs“men hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta“\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tˆn henotˆta tˆs piste“s\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai tˆs epign“se“s tou huiou tou theou\). Three genitives in a chain dependent also on \tˆn henotˆta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \nˆpioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hˆlikias\). Songs:apparently \hˆlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plˆr“matos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

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@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:6:2 @{Bear ye one another's burdens} (\allˆl“n ta barˆ bastazete\). Keep on bearing (present active imperative of \bastaz“\, old word, used of Jesus bearing his Cross in strkjv@John:19:17|. \Baros\ means weight as in strkjv@Matthew:20:12; strkjv@2Corinthians:4:17|. It is when one's load (\phortion\, verse 5|) is about to press one down. Then give help in carrying it. {Fulfil} (\anaplˆr“sate\). First aorist active imperative of \anaplˆro“\, to fill up, old word, and see on ¯Matthew:23:32; strkjv@1Thessalonians:2:16; strkjv@1Corinthians:14:16|. Some MSS. have future indicative (\anaplˆr“sete\).

rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hˆmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech“\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos martur“n\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephelˆ\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithˆmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher“\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tˆn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistˆmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trech“men\). Present active volitive subjunctive of \trech“\, "let us keep on running." {With patience} (\di' hupomonˆs\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hˆmin ag“na\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hˆmin\) of personal interest.

rwp@James:1:9 @{But} (\de\). Return to the point of view in verse 2|. {Of low degree} (\ho tapeinos\). "The lowly" brother, in outward condition (Luke:1:52|), humble and poor as in strkjv@Psalms:9:39; strkjv@Proverbs:30:14|, not the spiritually humble as in strkjv@Matthew:11:29; strkjv@James:4:6|. In the LXX \tapeinos\ was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies. {Glory in his high estate} (\kauchasth“ en t“i hupsei autou\). Paradox, but true. In his low estate he is "in his height" (\hupsos\, old word, in N.T., also in strkjv@Luke:1:78; strkjv@Ephesians:3:1|; etc.).

rwp@James:4:10 @{Humble yourselves} (\tapein“thˆte\). First aorist passive imperative of \tapeino“\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hups“sei humas\). Future active indicative of \hupso“\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino“\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).

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@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

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

rwp@John:2:23 @{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:5:5 @{Which had been thirty and eight years} (\triakonta kai okt“ etˆ ech“n\). Literally, "having thirty and eight years," "having spent thirty and eight years."

rwp@John:7:2 @{The feast of tabernacles} (\hˆ skˆnopˆgia\). Only New Testament example of this word (\skˆnˆ\, tent, \pˆgnumi\, to fasten as in strkjv@Hebrews:8:2|). Technical name of this feast (Deuteronomy:16:13; strkjv@Leviticus:23:34,43|). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Nehemiah:8:18|). It was one of the chief feasts of the Jews.

rwp@John:7:23 @{That the law of Moses may not be broken} (\hina mˆ luthˆi ho nomos M“use“s\). Purpose clause with negative \mˆ\ and first aorist passive subjunctive of \lu“\. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise. {Are ye wroth with me?} (\emoi cholƒte;\). Old word from \cholˆ\ (bile, gall), possibly from \chloˆ\ or \chl“ros\ (yellowish green). Only here in N.T. Songs:to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath. {A man every whit whole} (\holon anthr“pon hugiˆ\). Literally, "a whole (\holon\) man (all the man) sound (\hugiˆ\, well)," not just one member of the body mended.

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:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin‚_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistikˆs\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistikˆs\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \timˆ\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\ˆleipsen\). First aorist active indicative of \aleiph“\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass“\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin autˆs\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplˆr“thˆ ek tˆs osmˆs tou murou\). Effective first aorist passive of \plˆro“\ and a natural result.

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:13:29 @{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:15:23 @{My Father also} (\kai ton patera mou\). Because Christ reveals God (14:9|) and to dishonour Christ is to dishonour God (5:23|). The coming of Christ has revealed the weight of sin on those who reject him.

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@Jude:1:25 @{To the only God our Saviour} (\mon“i the“i s“tˆri hˆm“n\). Dative in the noble doxology. See strkjv@Romans:16:27|, \mon“i soph“i the“i\ (to the alone wise God), where also we have \dia Iˆsou Christou\, but without \tou kuriou hˆm“n\ (our Lord) as here. \S“tˆr\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosunˆ\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ai“nos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro t“n ai“n“n\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ai“nas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

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: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: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:9:32 @{Were heavy with sleep} (\ˆsan bebarˆmenoi hupn“i\). Periphrastic past perfect of \bare“\, a late form for the ancient \barun“\ (not in N.T. save Textus Receptus in strkjv@Luke:21:34|). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like \barun“\, from \barus\, and that from \baros\, weight, burden (Galatians:6:2|). \Hupn“i\ is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew:26:43|) and of the hearts of many (Luke:21:34|). {But when they were fully awake} (\diagrˆgorˆsantes de\). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), \diagrˆgore“\ (Luke is fond of compounds with \dia\). The simple verb \grˆgore“\ (from the second perfect active \egrˆgora\) is also late, but common in the LXX and the N.T. The effect of \dia\ can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain. {His glory} (\tˆn doxan autou\). See also verse 26| in the words of Jesus.

rwp@Luke:10:15 @{Shalt thou be exalted?} (\mˆ hups“thˆsˆi;\). \Mˆ\ expects the answer No. The verb is future passive indicative second singular of \hupso“\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\he“s Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

rwp@Luke:12:18 @{I will pull down} (\kathel“\). Future active of \kathaire“\, an old verb, the usual future being \kathairˆs“\. This second form from the second aorist \katheilon\ (from obsolete \hel“\) like \aphelei\ in strkjv@Revelation:22:19|. {My barns} (\mou tas apothˆkas\). From \apotithˆmi\, to lay by, to treasure. Songs:a granary or storehouse, an old word, six times in the N.T. (Matthew:3:12; strkjv@6:26; strkjv@13:30; strkjv@Luke:3:17; strkjv@12:18,24|). {All my corn} (\panta ton siton\). Better grain (wheat, barley), not maize or Indian corn. {My goods} (\ta agatha mou\). Like the English, my good things. Songs:the English speak of goods (freight) train.

rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dˆnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in strkjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro“\ for the earlier \sair“\, to clear by sweeping. Three times in the N.T. (Luke:11:25; strkjv@15:8; strkjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.

rwp@Luke:22:2 @{Sought} (\ezˆtoun\). Imperfect active of \zˆte“\, were seeking, conative imperfect. {How they might put him to death} (\to p“s anel“sin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire“\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Luke:22:41 @{About a stone's throw} (\h“sei lithou bolˆn\). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him. {Kneeled down} (\theis ta gonata\). Second aorist active participle from \tithˆmi\. strkjv@Mark:14:35| says "fell on the ground" and strkjv@Matthew:26:39| "fell on his face." All could be true at different moments. {Prayed} (\prosˆucheto\). Imperfect middle, was praying, kept on praying.

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: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@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:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:4:6 @{Cast thyself down} (\bale seauton kat“\). The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalms:91:11f.|). Songs:the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ.

rwp@Matthew:6:27 @{Unto his stature} (\epi tˆn hˆlikian autou\). The word \hˆlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

rwp@Matthew:6:30 @{The grass of the field} (\ton chorton tou agrou\). The common grass of the field. This heightens the comparison.

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthr“pou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabolˆ\ from \paraball“\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allˆgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:21 @{Tribulation} (\thlipse“s\). From \thlib“\, to press, to oppress, to squeeze (cf. strkjv@7:14|). The English word is from the Latin _tribulum_, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (_Synonyms of the N.T._, pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally \thlipsis\." The iron cage was \stenoch“ria\.

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:18:28 @{A hundred pence} (\hekaton dˆnaria\). A denarius was worth about eight and a half pence. The hundred denarii here were equal to some "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds" (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth). These are various efforts to represent in modern language the small amount of this debt compared with the big one. {Took him by the throat} (\epnigen\). "Held him by the throat" (Allen). It is imperfect, probably inchoative, "began to choke or throttle him." The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (_collum torsisset_) and how Cicero (_Pro Cluentio_, xxi.) says: "Lead him to the judgment seat with twisted neck (_collo obtorto_)." {What thou owest} (\ei ti opheileis\). Literally, "if thou owest anything," however little. He did not even know how much it was, only that he owed him something. "The 'if' is simply the expression of a pitiless logic" (Meyer).

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: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:23:23 @{Ye tithe} (\apodekatoute\). The tithe had to be paid upon "all the increase of thy seed" (Deuteronomy:14:22; strkjv@Leviticus:27:30|). The English word tithe is tenth. These small aromatic herbs, mint (\to hˆduosmon\, sweet-smelling), anise or dill (\anˆthon\), cummin (\kuminon\, with aromatic seeds), show the Pharisaic scrupulous conscientiousness, all marketable commodities. "The Talmud tells of the ass of a certain Rabbi which had been so well trained as to refuse corn of which the tithes had not been taken" (Vincent). {These ye ought} (\tauta edei\). Jesus does not condemn tithing. What he does condemn is doing it to the neglect of the {weightier matters} (\ta barutera\). The Pharisees were externalists; cf. strkjv@Luke:11:39-44|.

rwp@Matthew:24:24 @{Great signs and wonders} (\sˆmeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \sˆmeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Matthew:25:27 @{Thou oughtest therefore} (\edsi se oun\). His very words of excuse convict him. It was a necessity (\edei\) that he did not see. {The bankers} (\tois trapezeitais\). The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek. {I should have received back} (\eg“ ekomisamˆn an\). Conclusion of a condition of the second class (determined as unfulfilled). The condition is not expressed, but it is implied. "If you had done that." {With interest} (\sun tok“i\). Not with "usury" in the sense of extortion or oppression. Usury only means "use" in itself. The word is from \tikt“\, to bring forth. Compound interest at six per cent doubles the principal every twenty years. It is amazing how rapidly that piles up if one carries it on for centuries and millenniums. "In the early Roman Empire legal interest was eight per cent, but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight" (Vincent). Such practices exist today in our cities. The Mosaic law did not allow interest in dealings between Hebrews, but only with strangers (Deuteronomy:23:19,20; strkjv@Psalms:15:5|).

rwp@Matthew:26:7 @{An alabaster cruse of exceeding precious ointment} (\alabastron murou barutimou\). The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Matthew does not say what the ointment (\murou\) was, only saying that it was "exceeding precious" (\barutimou\), of weighty value, selling at a great price. Here only in the N.T. "An alabaster of nard (\murou\) was a present for a king" (Bruce). It was one of five presents sent by Cambyses to the King of Ethiopia (Herodotus, iii. 20). {She poured it upon his head} (\katecheen epi tˆs kephalˆs autou\). Songs:Mark (Mark:14:3|), while John (John:12:3|) says that she "anointed the feet of Jesus." Why not both? The verb \katecheen\ is literally to pour down. It is the first aorist active indicative, unusual form.

rwp@Matthew:26:36 @{Gethsemane} (\Gethsˆmanei\). The word means oil-press in the Hebrew, or olive vat. The place (\ch“rion\) was an enclosed plot or estate, "garden," or orchard (\kˆpos\). It is called _villa_ in the Vulgate according to strkjv@John:18:1|. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, _Sinai and Palestine_). {Here} (\autou\), {Yonder} (\ekei\). Jesus clearly pointed to the place where he would pray. Literally "there."

rwp@Matthew:26:37 @{He took with him} (\paralab“n\). Taking along, by his side (\para-\), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} (\adˆmonein\) is of doubtful etymology. There is an adjective \adˆmos\ equal to \apodˆmos\ meaning "not at home," "away from home," like the German _unheimisch, unheimlich_. But whatever the etymology, the notion of intense discomfort is plain. The word \adˆmonein\ occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See strkjv@Phillipians:2:26| where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with \apore“\ to be at a loss as to which way to go. The _Braid Scots_ has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (\lupeisthai\), but Mark (Mark:14:33|) has the startling phrase {greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\), a "feeling of terrified surprise."

rwp@Matthew:26:43 @{For their eyes were heavy} (\ˆsan gar aut“n hoi ophthalmoi bebarˆmenoi\). Past perfect passive indicative periphrastic. Their eyes had been weighted down with sleep and still were as they had been on the Mount of Transfiguration (Luke:9:32|).

rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\ag“men\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis t“n d“deka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

rwp@Matthew:28:20 @{Teaching them} (\didaskontes autous\). Christians have been slow to realize the full value of what we now call religious education. The work of teaching belongs to the home, to the church (sermon, Sunday school, young people's work, prayer-meeting, study classes, mission classes), to the school (not mixing of church and state, but moral instruction if not the reading of the Bible), good books which should be in every home, reading of the Bible itself. Some react too far and actually put education in the place of conversion or regeneration. That is to miss the mark. But teaching is part, a weighty part, of the work of Christians.

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

rwp@Revelation:2:24 @{To you the rest} (\humin tois loipois\). Dative case. Those who hold out against Jezebel, not necessarily a minority (9:20; strkjv@19:21; strkjv@1Thessalonians:4:13|). {As many as} (\hosoi\). Inclusive of all "the rest." {This teaching} (\tˆn didachˆn tautˆn\). That of Jezebel. {Which} (\hoitines\). "Which very ones," generic of the class, explanatory definition as in strkjv@1:7|. {Know not} (\ouk egn“san\). Second aorist (ingressive) active of \gin“sk“\, "did not come to know by experience." {The deep things of Satan} (\ta bathea tou Satanƒ\). The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of "the deep things," some claiming this very language about Satan (the serpent) as Paul did of God (1Corinthians:2:10|). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1John:1:10; strkjv@3:10|). Perhaps both ideas are involved. {As they say} (\h“s legousin\). Probably referring to the heretics who ridicule the piety of the other Christians. {None other burden} (\ou--allo baros\). \Baros\ refers to weight (Matthew:20:12|), \phortion\, from \pher“\, to bear, refers to load (Galatians:6:5|), \ogkos\ to bulk (Hebrews:12:1|). Apparently a reference to the decision of the Jerusalem Conference (Acts:15:28|) where the very word \baros\ is used and mention is made about the two items in verse 20| (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in strkjv@Matthew:23:4|.

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:6:5 @{A black horse} (\hippos melas\). Lust of conquest brings bloodshed, but also famine and hunger. "The colour of mourning and famine. See strkjv@Jeremiah:4:28; strkjv@8:21; strkjv@Malachi:3:14|, where _mournfully_ is, literally, in black" (Vincent). {Had} (\ech“n\) as in verse 2|. {A balance} (\zugon\). Literally, a yoke (old word from \zeugnumi\, to join), of slavery (Acts:15:10; strkjv@Galatians:5:1|), of teaching (Matthew:11:29|), of weight or measure like a pair of scales evenly balancing as here (Ezekiel:5:1; strkjv@45:10|). The rider of this black horse, like the spectral figure of hunger, carries in his hand a pair of scales. This is also one of the fruits of war.

rwp@Revelation:6:6 @{As it were a voice} (\h“s ph“nˆn\). "This use of \h“s\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dˆnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krith“n\). Old word \krithˆ\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\mˆ adikˆsˆis\). Prohibition with \mˆ\ and the ingressive first aorist active subjunctive of \adike“\. See strkjv@7:3; strkjv@9:4| for \adike“\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Revelation:9:3 @{Locusts} (\akrides\). Also verse 7| and already in strkjv@Matthew:3:4; strkjv@Mark:1:6| (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Exodus:10:13ff.|) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete). {The scorpions} (\hoi skorpioi\). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in strkjv@Luke:10:19; strkjv@11:12; strkjv@Revelation:9:3,5,10|. The scorpion ranks with the snake as hostile to man.

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: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:21:8 @{Their part shall be} (\to meros aut“n\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid“\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss“\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eid“lolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Revelation:21:16 @{Lieth foursquare} (\tetrag“nos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \g“nos\ (\g“nia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mˆkos autˆs hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\t“i kalam“i\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre“\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadi“n d“deka chiliad“n\). This use of the genitive \stadi“n\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliad“n\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mˆkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

rwp@Revelation:21:17 @{A hundred and forty and four cubits} (\hekaton tesserakonta tessar“n pˆch“n\). Another multiple of 12 (12x12=144) as in strkjv@7:4; strkjv@14:1|. It is not clear whether it is the height or the breadth of the wall that is meant, though \hupsos\ (height) comes just before. That would be 216 feet high (cf. verse 12|), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. {According to the measure of a man, that is, of an angel} (\metron anthr“pou, ho estin aggelou\). No preposition for "according to," just the accusative case of general reference in apposition with the verb \emetrˆsen\. Though measured by an angel, a human standard was employed, man's measure which is angel's (Bengel).

rwp@Revelation:21:19 @{Were adorned} (\kekosmˆmenoi\). Perfect passive participle of \kosme“\ as in verse 2|, but without the copula \ˆsan\ (were), followed by instrumental case \lith“i\ (stone). {With all manner of precious stones} (\panti lith“i timi“i\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkˆd“n\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.

rwp@Romans:11:33 @{O the depth} (\O bathos\). Exclamation with omega and the nominative case of \bathos\ (see on ¯2Corinthians:8:2; strkjv@Romans:8:39|). Paul's argument concerning God's elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God's wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words. {Unsearchable} (\anexeraunˆta\). Double compound (\a\ privative and \ex\) verbal adjective of \ereuna“\ (old spelling \-eu-\), late and rare word (LXX, Dio Cassius, Heraclitus), only here in N.T. Some of God's wisdom can be known (1:20f.|), but not all. {Past tracing out} (\anexichniastoi\). Another verbal adjective from \a\ privative and \exichniaz“\, to trace out by tracks (\ichnos\ strkjv@Romans:4:12|). Late word in Job:(Job:5:9; strkjv@9:10; strkjv@34:24|) from which use Paul obtained it here and strkjv@Ephesians:3:8| (only N.T. examples). Also in ecclesiastical writers. Some of God's tracks he has left plain to us, but others are beyond us.

rwp@Romans:12:16 @{Be of the same mind} (\to auto phronountes\). Absolute or independent use of the participle again as with all the participles through verse 18|, "thinking the same thing." {Set not your mind on high things} (\mˆ ta hupsˆla phronountes\). "Not thinking the high things" (\hupsˆlos\ from \hupsos\, height). Cf. strkjv@1Corinthians:13:5|. {Condescend to things that are lowly} (\tois tapeinois sunapagomenoi\). "Be carried away with (borne along with) the lowly things" (in contrast with \ta hupsˆla\, though the associative instrumental case may be masculine, "with lowly men." See strkjv@Galatians:2:13; strkjv@2Peter:3:17| for the only other N.T. examples of this old verb. {Be not wise} (\mˆ ginesthe phronimoi\). "Do not have the habit of becoming (\ginesthe\) wise in your own conceits" (\par' heautois\, beside yourselves). Note the imperative in the midst of infinitives and participles.

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