Bible:
Filter: String:

NT-GOSPEL.filter - rwp gap:


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

rwp@1John:2:15 @{Love not the world} (\mˆ agapƒte ton kosmon\). Prohibition with \mˆ\ and the present active imperative of \agapa“\, either stop doing it or do not have the habit of doing it. This use of \kosmos\ is common in John's Gospel (1:10; strkjv@17:14ff.|) and appears also in strkjv@1John:5:19|. In epitome the Roman Empire represented it. See it also in strkjv@James:4:4|. It confronts every believer today. {If any man love} (\ean tis agapƒi\). Third-class condition with \ean\ and present active subjunctive of \agapa“\ (same form as indicative), "if any keep on loving the world." {The love of the Father} (\hˆ agapˆ tou patros\). Objective genitive, this phrase only here in N.T., with which compare "love of God" in strkjv@2:5|. In antithesis to love of the world.

rwp@1John:3:1 @{What manner of love} (\potapˆn agapˆn\). Qualitative interrogative as in strkjv@2Peter:3:11; strkjv@Matthew:8:27|. Only here in John's writings. Originally of what country or race. {Hath bestowed} (\ded“ken\). Perfect active indicative of \did“mi\, state of completion, "the endowment of the receiver" (Vincent). {That we should be called} (\hina klˆth“men\). Sub-final use of \hina\ with the first aorist passive subjunctive of \kale“\, to call or name, as in strkjv@Matthew:2:23|. {Children} (\tekna\). As in strkjv@John:1:12| and with an allusion to \gegennˆtai\ in strkjv@2:29| in an effort "to restore the waning enthusiasm of his readers, and to recall them to their first love" (Brooke). {And such we are} (\kai esmen\). "And we are." A parenthetical reflection characteristic of John (\kai nun estin\ in strkjv@John:5:25| and \kai ouk eisin\ in strkjv@Revelation:2:2; strkjv@3:9|) omitted by Textus Receptus, though, in the old MSS. {Because it knew him not} (\hoti ouk egn“ auton\). Second aorist active indicative of \gin“sk“\, precisely the argument in strkjv@John:15:18f|.

rwp@1John:3:10 @{In this} (\en tout“i\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See strkjv@John:8:33-39| for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. {Doeth not righteousness} (\ho mˆ poi“n dikaiosunˆn\). Habit (linear present participle) again of not doing righteousness, as in verse 7| of doing it. Cf. \poiei\ and \mˆ poi“n\ (doing and not doing) in strkjv@Matthew:7:24,26|. {Neither} (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\mˆ agap“n\) one's brother is like Paul's summary in strkjv@Romans:13:9|, a striking illustration of the general principle just laid down and in accord with strkjv@2:9-11|.

rwp@1John:3:11 @{Message} (\aggelia\). In N.T. only here and strkjv@1:5|, but \epaggelia\ (promise) fifty-one times. {From the beginning} (\ap' archˆs\). See strkjv@1:1| for this phrase and strkjv@2:7| for the idea. They had the message of love for the brotherhood from the beginning of the gospel and it goes back to the time of Cain and Abel (verse 12|). {That we should love one another} (\hina agap“men allˆlous\). Sub-final clause (content of the \aggelia\) with \hina\ and present active subjunctive. John repeats the message of strkjv@2:7f|.

rwp@1John:3:14 @{We know} (\hˆmeis oidamen\). Emphatic expression of \hˆmeis\ (we) in contrast to the unregenerate world, the Christian consciousness shared by writer and readers. {We have passed} (\metabebˆkamen\). Perfect active indicative of \metabain“\, old compound to pass over from one place to another (John:7:3|), to migrate, out of death into life. We have already done it while here on earth. {Because} (\hoti\). Proof of this transition, not the ground of it. {We love the brethren} (\agap“men tous adelphous\). Just this phrase (plural) here alone, but see strkjv@2:9| for the singular. {He that loveth not} (\ho mˆ agap“n\). "The not loving man," general picture and picture of spiritual death.

rwp@1John:3:16 @{Know we} (\egn“kamen\). Perfect active indicative, "we have come to know and still know." See strkjv@2:3| for "hereby" (\en tout“i\). {Love} (\tˆn agapˆn\). "The thing called love" (D. Smith). {He for us} (\ekeinos huper hˆm“n\). \Ekeinos\ as in strkjv@2:6; strkjv@3:3,5|, \huper\ here alone in this Epistle, though common in John's Gospel (10:11,15; strkjv@11:50|, etc.) and in strkjv@3John:1:7|. {Laid down his life} (\tˆn psuchˆn autou ethˆken\). First aorist active indicative of \tithˆmi\, the very idiom used by Jesus of himself in strkjv@John:10:11,17f|. {We ought} (\hˆmeis opheilomen\). Emphatic \hˆmeis\ again. For \opheil“\ see strkjv@2:6|. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one's love (John:13:37f.; strkjv@15:13|), as often happens.

rwp@1John:3:23 @{His commandment} (\hˆ entolˆ autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entolˆ\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entolˆ hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteus“men\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteu“men\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu“\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agap“men allˆlous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.

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

rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phob“i\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrˆsia\ (boldness). {Perfect love} (\hˆ teleia agapˆ\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex“ ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball“ ex“\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Tim“ria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou tetelei“tai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

rwp@1John:4:19 @{He first} (\autos pr“tos\). Note \pr“tos\ (nominative), not \pr“ton\, as in strkjv@John:20:4,8|. God loved us {before} we loved him (John:3:16|). Our love is in response to his love for us. \Agap“men\ is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.

rwp@1John:4:20 @{If a man say} (\ean tis eipˆi\). Condition of third class with \ean\ and second aorist active subjunctive. Suppose one say. Cf. strkjv@1:6|. {I love God} (\Agap“ ton theon\). Quoting an imaginary disputant as in strkjv@2:4|. {And hateth} (\kai misei\). Continuation of the same condition with \ean\ and the present active subjunctive, "and keep on hating." See strkjv@2:9; strkjv@3:15| for use of \mise“\ (hate) with \adelphos\ (brother). A liar (\pseustˆs\). Blunt and to the point as in strkjv@1:10; strkjv@2:4|. {That loveth not} (\ho mˆ agap“n\). "The one who does not keep on loving" (present active negative articular participle). {Hath seen} (\he“raken\). Perfect active indicative of \hora“\, the form in strkjv@John:1:18| used of seeing God. {Cannot love} (\ou dunatai agapƒin\). "Is not able to go on loving," with which compare strkjv@2:9|, \ou dunatai hamartanein\ (is not able to go on sinning). The best MSS. do not have \p“s\ (how) here.

rwp@1John:5:2 @{Hereby} (\en tout“i\). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. Songs:put strkjv@3:14| with strkjv@5:2|. {When} (\hotan\). "Whenever" indefinite temporal clause with \hotan\ and the present active subjunctive (the same form \agap“men\ as the indicative with \hoti\ (that) just before, "whenever we keep on loving God." {And do} (\kai poi“men\) "and whenever we keep on doing (present active subjunctive of \poie“\) his commandments." See strkjv@1:6| for "doing the truth."

rwp@1Peter:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora“\, to see, with \ouk\ rather than \mˆ\ because it negatives an actual experience in contrast with \mˆ hor“ntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu“ eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agalliƒte\). Same form as in verse 6|, only active here instead of middle. {With joy} (\charƒi\). Instrumental case (manner). {Unspeakable} (\aneklalˆt“i\). Late and rare double compound verbal (alpha privative and \eklale“\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdiˆgˆtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmenˆi\). Perfect passive participle of \doxaz“\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.

rwp@1Peter:2:17 @{Honour all men} (\pantas timˆsate\). Not with the same honour. Constative use of the aorist imperative. {Love the brotherhood} (\tˆn adelphotˆta agapƒte\). Present active imperative of \agapa“\, keep on doing it. Note the abstract \adelphotˆs\ (from \adelphos\, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. strkjv@12:10; IV Macc. strkjv@10:3, and in late papyri. It is a word for all Christians. {Fear God} (\ton theon phobeisthe\). In both senses of reverence and dread, and keep it up (present middle imperative). {Honour the king} (\ton basilea timƒte\). Keep that up also. A fine motto in this verse.

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

rwp@1Peter:4:8 @{Above all things} (\pro pant“n\). See this phrase in strkjv@James:5:12|. {Being fervent} (\ektenˆ echontes\). Present active participle of \echontes\ and predicate accusative of adjective \ektenˆs\ (from \ektein“\, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves." {For love covereth a multitude of sins} (\hoti agapˆ kaluptei plˆthos hamarti“n\). See strkjv@James:5:20| for meaning, sins of the one loved, not of the one loving.

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\ˆgapˆmenoi hupo [tou] theou\). Perfect passive participle of \agapa“\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tˆn eklogˆn hum“n\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklogˆ\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklogˆ\ was manifested in the Christian qualities of verse 3| (Moffatt).

rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\hout“s omeiromenoi hum“n\). Clearly the correct text rather than \himeiromenoi\ from \himeir“\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell“, “-keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\ˆudokoumen\). Imperfect active of \eudoke“\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadid“mi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agapˆtoi hˆmin egenˆthˆte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hˆmin\ with verbal \agapˆtoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.

rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri tˆs philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask“\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapƒin allˆlous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa“\, not \phile“\.

rwp@1Thessalonians:4:10 @{Ye do it} (\poieite auto\). The \auto\ refers to \to agapƒin allˆlous\ (to love one another). Delicate praise.

rwp@2Corinthians:9:7 @{He hath purposed} (\proˆirˆtai\). Perfect middle indicative of \proaireomai\, to choose beforehand, old verb, here only in N.T. Permanent purpose also. {Not grudgingly} (\mˆ ek lupˆs\). The use of \mˆ\ rather than \ou\ shows that the imperative \poieit“\ (do) or \didot“\ (give) is to be supplied. Not give as out of sorrow. {Or of necessity} (\ˆ ex anagkˆs\). As if it were like pulling eye-teeth. {For God loveth a cheerful giver} (\hilaron gar dotˆn agapƒi ho theos\). Our word "hilarious" comes from \hilaron\ which is from \hilaos\ (propitious), an old and common adjective, only here in N.T.

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

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

rwp@2Peter:1:7 @{Love of the brethren} (\tˆn philadelphian\). See strkjv@1Peter:1:22|. {Love} (\tˆn agapˆn\). By deliberate choice (Matthew:5:44|). Love for Christ as the crown of all (1Peter:1:8|) and so for all men. Love is the climax as Paul has it (1Corinthians:13:13|).

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

rwp@2Peter:3:1 @{Beloved} (\agapˆtoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautˆn ˆdˆ deuteran humin graph“ epistolˆn\). Literally, "This already a second epistle I am writing to you." For \ˆdˆ\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistolˆn\ in apposition with \tautˆn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir“\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrinˆ\). Old adjective of doubtful etymology (supposed to be \heilˆ\, sunlight, and \krin“\, to judge by it). Plato used it of ethical purity (\psuchˆ eilikrinˆs\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnˆsei\). As in strkjv@1:13|.

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

rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasˆi apatˆi adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tˆn agapˆn tˆs alˆtheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to s“thˆnai autous\). First aorist passive infinitive of \s“z“\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.

rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patˆr hˆm“n\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapˆsas hˆmas\). This singular articular participle refers to \ho patˆr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklˆsin ai“nian\). Distinct feminine form of \ai“nios\ here instead of masculine as in strkjv@Matthew:25:46|.

rwp@2Thessalonians:3:5 @{Direct} (\kateuthunai\). First aorist active optative of wish for the future as in strkjv@2:17; strkjv@1Thessalonians:5:23| from \kateuthun“\, old verb, as in strkjv@1Thessalonians:3:11| (there {way}, here {hearts}) and strkjv@Luke:1:79| of {feet} (\podas\). Perfective use of \kata\. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (\eis tˆn agapˆn tou theou\). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (\eis tˆn hupomnˆn tou Christou\). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).

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

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

rwp@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

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

rwp@Colossians:3:12 @{Put on therefore} (\endusasthe oun\). First aorist middle imperative of \endun“\ (verse 10|). He explains and applies (\oun\ therefore) the figure of "the new man" as "the new garment." {As God's elect} (\h“s eklektoi tou theou\). Same phrase in strkjv@Romans:8:33; strkjv@Titus:1:1|. In the Gospels a distinction exists between \klˆtos\ and \eklektos\ (Matthew:24:22,24,31|), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai ˆgapˆmenoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8|). The garments include a heart of compassion (\splagchna oiktirmou\, the nobler _viscera_ as the seat of emotion as in strkjv@Luke:1:78; strkjv@Phillipians:1:8|), kindness (\chrˆstotˆta\, as in strkjv@Galatians:5:22|), humility (\tapeinophrosunˆn\, in the good sense as in strkjv@Phillipians:2:3|), meekness (\prautˆta\, in strkjv@Galatians:5:23| and in strkjv@Ephesians:4:2| also with \tapeinophrosunˆ\), long-suffering (\makrothumian\, in strkjv@Galatians:5:22; strkjv@Colossians:1:11; strkjv@James:5:10|).

rwp@Colossians:3:14 @{And above all these things} (\epi pƒsin de toutois\). "And upon all these things." {Put on love} (\tˆn agapˆn\). See strkjv@Luke:3:20|. The verb has to be supplied (\endusasthe\) from verse 12| as the accusative case \agapˆn\ shows. {Which is} (\ho estin\). Neuter singular of the relative and not feminine like \agapˆ\ (the antecedent) nor masculine like \sundesmos\ in the predicate. However, there are similar examples of \ho estin\ in the sense of _quod est_ (_id est_), "that is," in strkjv@Mark:14:42; strkjv@15:42|, without agreement in gender and number. Songs:also strkjv@Ephesians:5:5| where \ho estin\ = "which thing." {The bond of perfectness} (\sundesmos tˆs teleiotˆtos\). See strkjv@2:19| for \sundesmos\. Here it is apparently the girdle that holds the various garments together. The genitive (\teleiotˆtos\) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in strkjv@1Corinthians:13|.

rwp@Colossians:3:19 @{Love your wives} (\agapƒte tas gunaikas\). Present active imperative, "keep on loving." That is precisely the point. {Be not bitter} (\mˆ pikrainesthe\). Present middle imperative in prohibition: "Stop being bitter" or "do not have the habit of being bitter." This is the sin of husbands. \Pikrain“\ is an old verb from \pikros\ (bitter). In N.T. only here and strkjv@Revelation:8:11; strkjv@10:9f|. The bitter word rankles in the soul.

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

rwp@Ephesians:4:1 @{Wherewith ye were called} (\hˆs eklˆthˆte\). Attraction of the relative \hˆs\ to the genitive of the antecedent \klˆse“s\ (calling) from the cognate accusative \hˆn\ with \eklˆthˆte\ (first aorist passive indicative of \kale“\, to call. For the list of virtues here see strkjv@Colossians:3:12|. To \anechomenoi allˆl“n\ (Colossians:3:13|) Paul here adds "in love" (\en agapˆi\), singled out in strkjv@Colossians:3:14|.

rwp@Ephesians:4:3 @{The unity} (\tˆn henotˆta\). Late and rare word (from \heis\, one), in Aristotle and Plutarch, though in N.T. only here and verse 13|. {In the bond of peace} (\en t“i sundesm“i tˆs eirˆnˆs\). In strkjv@Colossians:3:14| \agapˆ\ (love) is the \sundesmos\ (bond). But there is no peace without love (verse 2|).

rwp@Ephesians:4:15 @{In love} (\en agapˆi\). If truth were always spoken only in love! {May grow into him} (\auxˆs“men eis auton\). Supply \hina\ and then note the final use of the first aorist active subjunctive. It is the metaphor of verse 13| (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

rwp@Ephesians:4:16 @{From which} (\ex hou\). Out of which as the source of energy and direction. {Fitly framed} (\sunarmologoumenon\). See strkjv@2:21| for this verb. {Through that which every joint supplieth} (\dia pasˆs haphˆs tˆs epichorˆgias\). Literally, "through every joint of the supply." See strkjv@Colossians:2:19| for \haphˆ\ and strkjv@Phillipians:1:19| for the late word \epichorˆgia\ (only two examples in N.T.) from \epichorˆge“\, to supply (Colossians:2:19|). {In due measure} (\en metr“i\). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere. {Unto the building up of itself} (\eis oikodomˆn heautou\). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (\en agapˆi\).

rwp@Ephesians:5:25 @{Even as Christ also loved the church} (\kath“s kai ho Christos ˆgapˆsen tˆn ekklˆsian\). This is the wonderful new point not in strkjv@Colossians:3:19| that lifts this discussion of the husband's love for his wife to the highest plane.

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

rwp@Ephesians:6:23 @{Love and faith} (\agapˆ meta piste“s\). Love of the brotherhood accompanied by faith in Christ and as an expression of it.

rwp@Galatians:5:6 @{Availeth anything} (\ischuei ti\). Old word to have strength (\isch–s\). See on ¯Matthew:5:13|. Neither Jew nor Greek has any recommendation in his state. See strkjv@3:28|. All stand on a level in Christ. {Faith working through love} (\pistis di' agapˆs energoumenˆ\). Middle voice of \energe“\ and "through love," "the moral dynamic" (Burton) of Paul's conception of freedom from law.

rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agapˆ\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \er“s\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirˆnˆ\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrˆstotˆs\). See on ¯2Corinthians:6:6|. {Goodness} (\agath“sunˆ\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prautˆs\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkratˆs\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

rwp@Hebrews:6:9 @{But we are persuaded} (\pepeismetha de\). Perfect passive indicative of \peith“\, literary plural. Note Paul's use of \pepeismai\ in strkjv@2Timothy:1:12|. {Better things} (\ta kreissona\). "The better things" than those pictures in strkjv@6:4-8|. {That accompany salvation} (\echomena s“tˆrias\). "Things holding on to salvation" (Mark:1:38|), a common Greek phrase \echomena\, present middle participle of \ech“\. {Though we thus speak} (\ei kai hout“s laloumen\). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. {Not unrighteous to forget} (\ou gar adikos epilathesthai\). Second aorist middle infinitive of \epilanthan“\ with genitive case (\ergou\, work, \agapˆs\, love). But even God cannot remember what they did not do. {In that ye ministered and still do minister} (\diakonˆsantes kai diakonountes\). First aorist active and present active participle of the one verb \diakone“\, the sole difference being the tense (single act _aorist_, repeated acts _present_).

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:19 @{And this is the judgment} (\hautˆ de estin hˆ krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to ph“s elˆluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\ˆgapˆsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \hˆ skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponˆra\)." When the light appears, they scatter to their holes and dens. \Ponˆros\ (from \ponos\, toil, \pone“\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).

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

rwp@John:5:42 @{But I know you} (\alla egn“ka humas\). Perfect active indicative of \gin“sk“\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tˆn agapˆn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.

rwp@John:8:42 @{Ye would love me} (\ˆgapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg“ gar ek tou theou exˆlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exˆlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hˆk“\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.

rwp@John:11:3 @{Sent saying} (\apesteilan legousai\). First aorist active indicative of \apostell“\ and present active participle. The message was delivered by the messenger. {Thou lovest} (\phileis\). \Phile“\ means to love as a friend (see \philos\ in verse 11|) and so warmly, while \agapa“\ (akin to \agamai\, to admire, and \agathos\, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (\ˆgapa\ in verse 5|). Both occur of the Father's love for the Son (\agapƒi\ in strkjv@3:35|, \philei\ in strkjv@5:20|). Hence the distinction is not always observed.

rwp@John:11:5 @{Now Jesus loved} (\ˆgapa de\). Imperfect active of \agapa“\ picturing the continued love of Jesus for this noble family where he had his home so often (Luke:10:38-42; strkjv@John:12:1-8|). The sisters expected him to come at once and to heal Lazarus.

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:13:23 @{Was at the table reclining in Jesus' bosom} (\ˆn anakeimenos en t“i kolp“i tou Iˆsou\). No word for "table" in the text. Periphrastic imperfect of \anakeimai\, to lie back, to recline. \Kolpos\ usual word for bosom (1:18|). {Whom Jesus loved} (\hon ˆgapa Iˆsous\). Imperfect active of \agapa“\, John's description of himself of which he was proud (19:26; strkjv@20:2; strkjv@21:7,20|), identified in strkjv@21:24| as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mark:14:17; strkjv@Luke:22:14|). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.

rwp@John:13:34 @{New} (\kainˆn\). First, in contrast with the old (\archaios\, \palaios\), the very adjective used in strkjv@1John:2:7|) of the "commandment" (\entolˆn\) at once called old (\palaia\). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12|). {That ye love one another} (\hina agapƒte allˆlous\). Non-final use of \hina\ with present active subjunctive of \agapa“\, the object clause being in the accusative case in apposition with \entolˆn\. Note the present tense (linear action), "keep on loving." {Even as} (\kath“s\). The measure of our love for another is set by Christ's love for us.

rwp@John:13:35 @{By this} (\en tout“i\). Locative case with \en\, "In this way," viz., "if ye have love" (\ean agapˆn echˆte\), condition of third class (in apposition with \en tout“i\) with \ean\ and present active subjunctive of \ech“\ ("keep on having love"). See strkjv@17:23| where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (_ad Galat_. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also strkjv@14:31|. Tertullian (_Apol_. 39) urges it also as proof of being disciples. Hatred of one another _per contra_, is an argument that we are \not\ disciples (learners) of Jesus.

rwp@John:14:21 @{He it is that loveth me} (\ekeinos estin ho agap“n me\). Emphatic demonstrative pronoun \ekeinos\: "that is the one who loves me." {And will manifest myself unto him} (\kai emphanis“ aut“i emauton\). Future active of \emphaniz“\, old verb from \emphanˆs\ (Acts:10:40; strkjv@Romans:10:20|). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.

rwp@John:14:23 @{If a man love me} (\ean tis agapƒi me\). Condition of third class with \ean\ and present active subjunctive, "if one keep on loving me." That is key to the spiritual manifestation (\emphaniz“\). {We will come} (\eleusometha\). Future middle of \erchomai\ and first person plural (the Father and I), not at the judgment, but here and now. {And make our abode with him} (\kai monˆn par' aut“i poiˆsometha\). See verse 2| for the word \monˆ\ (dwelling, abiding place). If the Holy Spirit "abides" (\menei\, verse 17|) in you, that heart becomes a temple (\naos\) of the Holy Spirit (1Corinthians:3:16f.|), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.

rwp@John:14:24 @{He that loveth me not} (\ho mˆ agap“n me\). Present active articular participle of \agapa“\ with negative \mˆ\, "the one who keeps on not loving me." {Is not mine, but the Father's} (\ouk estin emos, alla tou patros\). Predicative possessive pronoun \emos\ and the predicate genitive of possession \patros\.

rwp@John:15:9 @{Abide} (\meinate\). Constative first aorist active imperative of \men“\, summing up the whole. {In my love} (\en tˆi agapˆi tˆi emˆi\). Subjunctive possessive pronoun, "in the love that I have for you." Our love for Christ is the result of Christ's love for us and is grounded at bottom in the Father's love for the world (3:16|). John has \emos\ 37 times and always in the words of Jesus (Bernard). But he uses \mou\ also (verse 10|).

rwp@John:15:12 @{That ye love one another} (\hina agapƒte allˆlous\). Non-final use of \hina\, introducing a subject clause in apposition with \entolˆ\ (commandment) and the present active subjunctive of \agapa“\, "that ye keep on loving one another." See strkjv@13:34|.

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

rwp@John:17:23 @{That they may be perfected into one} (\hina “sin tetelei“menoi eis hen\). Purpose clause again with \hina\ (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of \teleio“\ (verse 4|), permanent state, with \eis hen\ (into one) as the goal and final result. {That the world may know} (\hina gin“skˆi\). Present active subjunctive of \gin“sk“\ with \hina\ like the present tense of \pisteu“\ in verse 21|, "that the world may keep on knowing" with the same pregnant phrase "that thou me didst send" (\hoti su me apesteilas\) as in 8,25|. {And lovedst them} (\kai ˆgapˆsas autous\). Timeless aorist, but love shown by sending Christ (John:3:16|) and illustrated and proven by the way Christians love one another.

rwp@John:17:26 @{And will make it known} (\kai gn“ris“\). Future active of \gn“riz“\, the perpetual mission of Christ through the Spirit (16:12,25; strkjv@Matthew:28:20|) as he himself has done heretofore (17:6|). {Wherewith} (\hen\). Cognate accusative relative with \ˆgapˆsas\ which has also the accusative of the person \me\ (me).

rwp@John:19:26 @{His mother} (\tˆn mˆtera\). Common Greek idiom, the article as possessive. {Standing by} (\parest“ta\). Perfect active (intransitive) participle of \paristˆmi\, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother. {Whom he loved} (\hon ˆgapa\). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" (\Gunai\) here as there was not in strkjv@2:4|. This trust is to John, though Salome, John's own mother, was standing there.

rwp@John:20:2 @{Runneth} (\trechei\). Vivid dramatic present indicative of \trech“\. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark:16:2-8; strkjv@Matthew:28:5-8; strkjv@Luke:24:1-8|). Luke (Luke:24:9-12|) does not distinguish between the separate report of Mary Magdalene and that of the other women. {To Simon Peter} (\pros Sim“na Petron\). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in strkjv@John:18-21| is like that between Peter and John in strkjv@Acts:1-5|. {Loved} (\ephilei\). Imperfect of \phile“\ for which see strkjv@5:20; strkjv@11:3| and for distinction from \agapa“\ see strkjv@11:5; strkjv@13:23; strkjv@21:7,15,17|. {They have taken away} (\ˆran\). First aorist active indicative of \air“\, indefinite plural. {We know not} (\ouk oidamen\). Mary associates the other women with her in her ignorance. For \ethˆkan\ (have laid) see strkjv@19:42|. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

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

rwp@John:21:16 @{Lovest thou me?} (\agapƒis me;\). This time Jesus drops the \pleon tout“n\ and challenges Peter's own statement. Peter repeats the same words in reply. {Tend my sheep} (\poimaine ta probatia\). Present active imperative of \poimain“\, old verb from \poimˆn\ (shepherd), "shepherd my lambs" (\probatia\, diminutive of \probaton\, sheep).

rwp@Info_Jude:@ SPECIAL BOOKS ON JUDE (Apart from those on II Peter or the Catholic Epistles) Chase, F. H., _Jude:in Hastings D B_ (1899). Ermoni, V., _L'epitre de Jude_ (1903, in Vigoroux, Diction- naire de la Bible). Georchin, B., _Der Brief Judas_ (1901). Kasteren, J. P., _Deuteronomy:brief uan den apostel Judas_ (1916). Maier, F., _Der Judasbrief_ (1906). Mayor, J. B., _The Epistle of Jude_ (in Expositor's Greek Testament, 1910). Plummer, A., _St. James and St. Jude_ (Expositor's Bible). Rampf, M. F., _Der Brief Juda_ (1854). Stier, R., _Der Brief Judas, des Bruders des Herrn_ (1850). Wandel, G., _Der Brief des Judas_ (1898). strkjv@Jude:1:1 @{Servant} (\doulos\). Precisely as James (James:1:1|), only James added \kuriou\ (Lord). {Brother of James} (\adelphos Iak“bou\). Thus Jude:identifies himself. But not the "Judas of James" (Luke:6:16; strkjv@Acts:1:13|). {To them that are called} (\tois--klˆtois\). But this translation (treating \klˆtois\ as a substantive like strkjv@Romans:1:6; strkjv@1Corinthians:1:24|) is by no means certain as two participles come in between \tois\ and \klˆtois\. \Klˆtois\ may be in the predicate position (being called), not attributive. But see strkjv@1Peter:1:1|. {Beloved in God the Father} (\en the“i patri ˆgapˆmenois\). Perfect passive participle of \agapa“\, but no precise parallel to this use of \en\ with \agapa“\. {Kept for Jesus Christ} (\Iˆsou Christ“i tetˆrˆmenois\). Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ," a quite possible interpretation.

rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneu“choumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain“\. Clouds without water (\nephelai anudroi\). \Nephelˆ\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pˆgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher“\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinop“rina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin“\, to waste away, and \op“ra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnˆsk“\. Fruitless and having died. Having died and also "uprooted" (\ekriz“thenta\). First aorist passive participle of \ekrizo“\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.

rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en tˆi dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phˆmˆ\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phˆmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.

rwp@Luke:6:27 @{But I say unto you that hear} (\Alla humin leg“ tois akouousin\). There is a contrast in this use of \alla\ like that in strkjv@Matthew:5:44|. This is the only one of the many examples given by strkjv@Matthew:5| of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, \alla\ could be coordinating or paratactic conjunction as in strkjv@2Corinthians:7:11| rather than adversative as apparently here. See strkjv@Matthew:5:43f.| Love of enemies is in the O.T., but Jesus ennobles the word, \agapa“\, and uses it of love for one's enemies.

rwp@Luke:11:42 @{Tithe} (\apodekatoute\). Late verb for the more common \dekateu“\. Songs:in strkjv@Matthew:23:23|. Take a tenth off (\apo-\). Rue (\pˆganon\). Botanical term in late writers from \pˆgnumi\, to make fast because of its thick leaves. Here strkjv@Matthew:23:23| has "anise." {Every herb} (\pƒn lachanon\). General term as in strkjv@Mark:4:32|. Matthew has "cummin." {Pass by} (\parerchesthe\). Present middle indicative of \parerchomai\, common verb, to go by or beside. strkjv@Matthew:23:23| has "ye have left undone" (\aphˆkate\). Luke here has "love" (\agapˆn\), not in Matthew. {Ought} (\edei\). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" (\owed\, not paid). \Pareinai\, as in Matthew, the second aorist active infinitive of \aphiˆmi\. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew:23:34|). It is plain that the terrible exposure of the scribes and Pharisees in strkjv@Matthew:23| in the temple was simply the culmination of previous conflicts such as this one.

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

rwp@Mark:12:6 @{A beloved son} (\huion agapˆton\). strkjv@Luke:20:13| has \ton huion ton agapˆton\. Jesus evidently has in mind the language of the Father to him at his baptism (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). {Last} (\eschaton\). Only in Mark. See on ¯Matthew:21:37| for discussion of "reverence."

rwp@Matthew:5:27 @{Thou shalt not commit adultery} (\ou moicheuseis\). These quotations (verses 21,27,33|) from the Decalogue (Exodus:20| and strkjv@Deuteronomy:5|) are from the Septuagint and use \ou\ and the future indicative (volitive future, common Greek idiom). In strkjv@5:43| the positive form, volitive future, occurs (\agapˆseis\). In strkjv@5:41| the third person (\dot“\) singular second aorist active imperative is used. In strkjv@5:38| no verb occurs.

rwp@Matthew:12:18 @{My beloved} (\ho agapˆtos mou\). This phrase reminds one of strkjv@Matthew:3:17| (the Father's words at Christ's baptism).

rwp@Matthew:24:12 @{Shall wax cold} (\psugˆsetai\). Second future passive indicative from \psuch“\. To breathe cool by blowing, to grow cold, "spiritual energy blighted or chilled by a malign or poisonous wind" (Vincent). {The love of many} (\hˆ agapˆ t“n poll“n\). Love of the brotherhood gives way to mutual hatred and suspicion.

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Iˆsou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de“\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philˆmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunerg“i hˆm“n\) and was beloved (\agapˆt“i\) by Paul.

rwp@Philippians:1:16 @{Of love} (\ex agapˆs\). Out of love to Paul as well as to Christ. Put strkjv@1Corinthians:13| here as a flash-light.

rwp@Revelation:1:5 @{Who is the faithful witness} (\ho martus ho pistos\). "The witness the faithful," nominative in apposition like \pr“totokos\ and \arch“n\ with the preceding ablative \Iˆsou Christou\ with \apo\, a habit of John in this book (apparently on purpose) as in strkjv@2:13,20; strkjv@3:12|, etc. See this same phrase in strkjv@2:13; strkjv@3:14|. The use of \martus\ of Jesus here is probably to the witness (1:1|) in this book (22:16f.|), not to the witness of Jesus before Pilate (1Timothy:6:13|). {The first-born of the dead} (\ho pr“totokos t“n nekr“n\). A Jewish Messianic title (Psalms:88:28|) and as in strkjv@Colossians:1:18| refers to priority in the resurrection to be followed by others. See strkjv@Luke:2:7| for the word. {The ruler of the kings of the earth} (\ho arch“n t“n basile“n tˆs gˆs\). Jesus by his resurrection won lordship over the kings of earth (17:14; strkjv@19:16|), what the devil offered him by surrender (Matthew:4:8f.|). {Unto him that loveth us} (\t“i agap“nti hˆmƒs\). Dative of the articular present (not aorist \agapˆsanti\) active participle of \agapa“\ in a doxology to Christ, the first of many others to God and to Christ (1:6; strkjv@4:11; strkjv@5:9,12f.; strkjv@7:10,12|, etc.). For the thought see strkjv@John:3:16|. {Loosed} (\lusanti\). First aorist active participle of \lu“\ (Aleph A C), though some MSS. (P Q) read \lousanti\ (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always. {By his blood} (\en t“i haimati autou\). As in strkjv@5:9|. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

rwp@Revelation:2:4 @{This against thee, that} (\kata sou hoti\). For the phrase "have against" see strkjv@Matthew:5:23|. The \hoti\ clause is the object of \ech“\. {Thou didst leave} (\aphˆkes\). First aorist active (kappa aorist, but with \-es\ instead of \-as\) of \aphiˆmi\, a definite and sad departure. {Thy first love} (\tˆn agapˆn sou tˆn pr“tˆn\). "Thy love the first." This early love, proof of the new life in Christ (1John:3:13f.|), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving partly because of the controversies with the Nicolaitans.

rwp@Revelation:3:19 @Free rendering of strkjv@Proverbs:3:12| (in strkjv@Hebrews:12:6|), but with \hous ean\ (indefinite relative plural) for \hon\ (definite relative singular), with \phil“\ instead of \agapƒi\ and with the first person \paideu“\ for \paideuei\ (the Lord chastens, from \pais\, child, training a child) and with \elegch“\ (reprove) added. {Be zealous} (\zˆleue\). Present active imperative of \zˆleu“\, in good sense (from \zˆlos, ze“\, to boil), in opposition to their lukewarmness, here only in N.T. (elsewhere \zˆlo“\), "keep on being zealous." {Repent} (\metanoˆson\). Ingressive first aorist active imperative of \metanoe“\.

rwp@Revelation:12:11 @{They overcame him} (\autoi enikˆsan\). First aorist active indicative of \nika“\, the verb used by Jesus of his own victory (John:16:33|) and about him (Revelation:3:21; strkjv@5:5|). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete). {Because of the blood of the Lamb} (\dia to haima tou arniou\). As in strkjv@1:5; strkjv@5:6,9; strkjv@7:14|. The blood of Christ is here presented by \dia\ as the ground for the victory and not the means, as by \en\ in strkjv@1:5; strkjv@5:9|. Both ideas are true, but \dia\ with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John:1:29; strkjv@1John:1:7|). Christ conquered Satan, and so makes our victory possible (Luke:11:21f.; strkjv@Hebrews:2:18|). "Thus the Lamb is the true \sunˆgoros\ (like Michael) of the New Israel, its \paraklˆtos pros ton patera\ (1John:2:1|)" (Swete). {Because of the Word of their testimony} (\dia ton logon tˆs marturias aut“n\). The same use of \dia\, "because of their testimony to Jesus" as in John's own case in strkjv@1:9|. These martyrs have been true to their part. {They loved not their life even unto death} (\ouk ˆgapˆsan ten psuchˆn aut“n achri thanatou\). First aorist active indicative of \agapa“\. They did resist "unto blood" (\mechris haimatos\ strkjv@Hebrews:12:4|) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in strkjv@John:12:25| as illustrated also in strkjv@Mark:8:35; strkjv@Matthew:10:39; strkjv@16:25; strkjv@Luke:9:24; strkjv@17:33|. Paul's own example is pertinent (Acts:21:13; strkjv@Phillipians:1:20ff.|). Jesus himself had been "obedient unto death" (Phillipians:2:8|). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

rwp@Revelation:20:9 @{They went up} (\anebˆsan\). Second aorist active indicative of \anabain“\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos tˆs gˆs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu“\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekukl“san\ from \kuklo“\). {The camp of the saints} (\tˆn parembolˆn t“n hagi“n\). \Parembolˆ\ (\para, en, ball“\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tˆn polin tˆn ˆgapˆmenˆn\). Perfect passive participle of \agapa“\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai katebˆ pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain“\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi“\, to eat up (down). Vivid climax to this last great battle with Satan.

rwp@Romans:9:13 @Paul quotes strkjv@Malachi:1:2f|. {But Esau I hated} (\ton de Esau emisˆsa\). This language sounds a bit harsh to us. It is possible that the word \mise“\ did not always carry the full force of what we mean by "hate." See strkjv@Matthew:6:24| where these very verbs (\mise“\ and \agapa“\) are contrasted. Songs:also in strkjv@Luke:14:26| about "hating" (\mise“\) one's father and mother if coming between one and Christ. Songs:in strkjv@John:12:25| about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

rwp@Romans:9:25 @{In Hosea} (\en t“i H“sˆe\). He quotes strkjv@2:23| with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named _Lo-ammi_ = \ou laos\. Songs:here \ho ou laos mou\ "the not people of mine." \Ou\ with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also strkjv@Romans:10:19; strkjv@1Peter:2:10|. {Which was not beloved} (\tˆn ouk ˆgapˆmenˆn\). The LXX rendering of _Lo-ruhamah_ (not mercy, without mercy or love), name of Hosea's daughter. The use of \ouk\ with the perfect passive participle is emphatic, since \mˆ\ is the usual negative of the participle in the _Koin‚_.

rwp@Romans:11:28 @{As touching the gospel} (\kata to euaggelion\). "According to (\kata\ with the accusative) the gospel" as Paul has shown in verses 11-24|, the gospel order as it has developed. {Enemies} (\echthroi\). Treated as enemies (of God), in passive sense, because of their rejection of Christ (verse 10|), just as \agapˆtoi\ (beloved) is passive. {As touching the election} (\kata tˆn eklogˆn\). "According to the election" (the principle of election, not as in verses 5f.| the elect or abstract for concrete). {For the fathers' sake} (\dia tous pateras\). As in strkjv@9:4; strkjv@11:16f|.

rwp@Romans:12:9 @{Without hypocrisy} (\anupokritos\). Late double compound adjective for which see strkjv@2Corinthians:6:6|. Hypocritical or pretended love is no love at all as Paul describes \agapˆ\ in strkjv@1Corinthians:13|. {Abhor} (\apostugountes\). Old verb with intensive (\apo\) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, _Grammar_, pp. 1132ff.). This same idiom appears with \koll“menoi\ (cleaving) for which verb see on ¯1Corinthians:6:17|, with \proˆgoumenoi\ (preferring) in verse 10| (old verb here only in N.T.), and with the participles in verses 11-13| and again in verses 16-18|. One can supply \este\ if he prefers.

rwp@Romans:13:8 @{Save to love one another} (\ei mˆ to allˆlous agapƒin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mˆden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agapˆ\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

Bible:
Filter: String:

[pBiblx2]
Mon Jul 1 15:49:45 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020