NT-GOSPEL.filter - rwp pain:

rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

rwp@1Corinthians:11:17 @{This} (\touto\). Probably the preceding one about the head-dress of women, and transition to what follows. {I praise you not} (\ouk epain\). In contrast to the praise in strkjv@11:2|. {For the better} (\eis to kreisson\). Neuter articular comparative of \kratus\, but used as comparative of \kalos\, good. Attic form \kreitton\. {For the worse} (\eis to hsson\). Old comparative from \hka\, softly, used as comparative of \kakos\, bad. In N.T. only here and strkjv@2Corinthians:12:15|.

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

rwp@1Peter:2:14 @{Unto governors} (\hgemosin\). Dative again of \hgemn\, a leader (from \hgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\hs di' autou pempomenois\). Present passive participle of \pemp\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdiksin kakopoin\). Objective genitive with \ekdiksin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoin\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie\ here only in N.T. Found in a magical papyrus.

rwp@2Peter:3:15 @{In his sight} (\auti\). Ethical dative. Referring to Christ. {Is salvation} (\strian\). Predicate accusative after \hgeisthe\ 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 agaptos adelphos Paulos\). Paul applies the verbal \agaptos\ (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 auti\). First aorist passive participle of \didmi\ with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. "St. Peter speaks of him with affection and respect, yet maintains the right to criticise" (Bigg).

rwp@Info_Acts @ THE AUTHOR OF THE GOSPEL ALSO The author of the Acts expressly states that he wrote "the first treatise (\ton prton logon\) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Acts:1:1f.|). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

rwp@Acts:20:38 @{Sorrowing} (\odunmenoi\). Present middle participle of \oduna\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\hi eirkei\). Relative attracted to the case of the antecedent \logi\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.

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

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain\, old word kin to \phask\ (\bask\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskants\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Isous Christos proegraph estaurmenos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph\ was sometimes used in the sense of painting, but no example of \prograph\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaurmenos\ is perfect passive participle of \stauro\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

rwp@John:7:30 @{They sought therefore} (\eztoun oun\). Imperfect active of \zte\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz\, from the usual \piez\, occasionally so in the papyri, but \piaz\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tn cheira\). Second aorist active indicative of \epiball\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\h hra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup elluthei\). Past perfect active of \erchomai\, as John looks back on the story.

rwp@John:13:24 @{Beckoneth} (\neuei\). Old verb to nod, in N.T. only here and strkjv@Acts:24:10|. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (\eipe tis estin peri hou legei\). Second aorist active imperative with indirect question (\tis\) and relative clause (\peri hou\). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. {Breast} (\stthos\). As in strkjv@21:20; strkjv@Luke:18:13| in place of \kolpon\ (verse 23|). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.

rwp@John:16:21 @{A woman} (\h gun\). "The woman," any woman. {When she is in travail} (\hotan tikti\). Indefinite temporal clause, "whenever she is about to bear (or give birth)," \hotan\ and present active subjunctive of \tikt\, common O.T. image for pain. {Her hour is come} (\lthen h hra auts\). Second aorist active indicative, timeless aorist, "her hour" for giving birth which she knows is like a living death. {But when she is delivered of the child} (\hotan de gennsi to paidion\). Indefinite temporal clause with \hotan\ and first aorist active subjunctive of \genna\. "But whenever she bears the child." {The anguish} (\ts thlipses\). Genitive case after \mnmoneuei\ of \thlipsis\, usual word for tribulation (Matthew:13:21|). {Is born} (\egennth\). First aorist (effective) passive indicative of \genna\.

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

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

rwp@Luke:16:24 @{That he may dip} (\hina bapsi\). First aorist active subjunctive of \bapt\, common verb, to dip. {In water} (\hudatos\). Genitive, the specifying case, water and not something else. {Cool} (\katapsuxi\). First aorist active subjunctive of \katapsuch\, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of \kata-\ (down). A small service that will be welcome. {For I am in anguish} (\hoti odunmai\). The active has a causative sense to cause intense pain, the middle to torment oneself (Luke:2:48; strkjv@Acts:20:38|), the passive to be translated as here. Common verb, but no other examples in the N.T.

rwp@Mark:6:10 @{There abide} (\ekei menete\). Songs:also strkjv@Matthew:10:11; strkjv@Luke:9:4|. Only Matthew has city or village (10:11|), but he mentions house in verse 12|. They were to avoid a restless and dissatisfied manner and to take pains in choosing a home. It is not a prohibition against accepting invitations.

rwp@Mark:10:14 @{He was moved with indignation} (\ganaktsen\). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from \agan\ and \achthomai\, to feel pain). Already in strkjv@Matthew:21:15; strkjv@26:8|. Old and common word. {Suffer the little children to come unto me} (\aphete ta paidia erchesthai pros me\). Mark has the infinitive \erchesthai\ (come) not in Matthew, but in Luke. Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.

rwp@Mark:14:18 @{As they sat} (\anakeimenn autn\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthin met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\aplthen h ako autou eis holn tn Syrian\). Rumour (\ako\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kaks echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selniazomai\ from \seln\ (moon). These diseases are called "torments."

rwp@Matthew:5:48 @{Perfect} (\teleioi\). The word comes from \telos\, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children. strkjv@Matthew:6:1 @{Take heed} (\prosechete\). The Greek idiom includes "mind" (\noun\) which is often expressed in ancient Greek and once in the Septuagint (Job:7:17|). In the New Testament the substantive \nous\ is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (\dikaiosunn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para ti patri humn\). Literally "beside your Father," standing by his side, as he looks at it.

rwp@Matthew:6:24 @{No man can serve two masters} (\oudeis dunatai dusi kuriois douleuein\). Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon" (\Thei douleuein kai mamni\). Mammon is a Chaldee, Syriac, and Punic word like _Plutus_ for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God. The United States has had a terrible revelation of the power of the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil case. When the guide is blind and leads the blind, both fall into the ditch. The man who cannot tell road from ditch sees falsely as Ruskin shows in _Modern Painters_. He will hold to one (\henos anthexetai\). The word means to line up face to face (\anti\) with one man and so against the other.

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

rwp@Matthew:9:17 @{Old wineskins} (\askous palaious\). Not glass "{bottles}" but wineskins used as bottles as is true in Palestine yet, goatskins with the rough part inside. "Our word _bottle_ originally carried the true meaning, being a bottle of leather. In Spanish _bota_ means a _leather bottle_, a _boot_, and a _butt_. In Spain wine is still brought to market in pig-skins " (Vincent). The new wine will ferment and crack the dried-up old skins. {The wine is spilled} (\ekcheitai\), poured out.

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

rwp@Matthew:24:8 @{The beginning of travail} (\arch odinn\). The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, strkjv@23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalms:18:5; strkjv@Acts:2:24|). These woes, says Jesus, are not a proof of the end, but of the beginning.

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

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

rwp@Matthew:27:34 @{Wine mingled with gall} (\oinon meta chols memigmenon\). Late MSS. read {vinegar} (\oxos\) instead of wine and Mark (Mark:15:23|) has myrrh instead of gall. The myrrh gave the sour wine a better flavour and like the bitter gall had a narcotic and stupefying effect. Both elements may have been in the drink which Jesus tasted and refused to drink. Women provided the drink to deaden the sense of pain and the soldiers may have added the gall to make it disagreeable. Jesus desired to drink to the full the cup from his Father's hand (John:18:11|).

rwp@Revelation:7:16 @{They shall hunger no more} (\ou peinasousin eti\). Future tense of \peina\, old verb with late form instead of \peinsousin\ like strkjv@Luke:6:25|. It is a free translation of strkjv@Isaiah:49:10| (not quotation from the LXX). {Neither thirst any more} (\oude dipssousin eti\). Future tense of \dipsa\, the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. strkjv@John:6:35|. {Neither shall strike} (\oude m pesi\). Strong double negative \oude m\ with second aorist active subjunctive of \pipt\, to fall. They will no longer be under the rays of the sun as upon earth. {Nor any heat} (\oude pn kauma\). Old word from \kai\, to burn, painful and burning heat, in N.T. only here and strkjv@16:9| (picture of the opposite condition). The use of the negative with \pn\ (all) for "not any" is common in N.T. Cf. strkjv@Psalms:121:6|.

rwp@Revelation:9:5 @{That they should not kill them} (\hina m apokteinsin autous\). Sub-final object clause (subject of \edoth\) with \hina m\ and the subjunctive of \apoktein\ either present (continued action) or aorist (constative, form the same), the usual construction with \hina\. The locusts are charged to injure men, but not to kill them. {But that they should be tormented} (\all' hina basanisthsontai\). Sub-final clause again with \hina\, but this time with the first future passive indicative (like strkjv@3:9; strkjv@6:4; strkjv@8:3; strkjv@13:12|) of \basaniz\, old verb, to test metals (from \basanos\, strkjv@Matthew:4:24|) by touchstone, then to torture like strkjv@Matthew:8:29|, further in strkjv@Revelation:11:10; strkjv@12:2; strkjv@14:10; strkjv@20:10|. {Five months} (\mnas pente\). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months). {Torment} (\basanismos\). Late word for torture, from \basaniz\, in N.T. only in strkjv@Revelation:9:5; strkjv@14:11; strkjv@18:7,10,15|. The wound of the scorpion was not usually fatal, though exceedingly painful. {When it striketh a man} (\hotan paisi anthrpon\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \pai\ (Matthew:26:51|), old verb, to smite, "whenever it smites a man."

rwp@Revelation:12:2 @{And she was with child} (\kai en gastri echousa\). Perhaps \estin\ to be supplied or the participle used as a finite verb as in strkjv@10:2|. This is the technical idiom for pregnancy as in strkjv@Matthew:1:18,23|, etc. {Travailing in birth} (\dinousa\). Present active participle of \din\, old verb (from \din\ birth-pangs strkjv@1Thessalonians:5:3|), in N.T. only here and strkjv@Galatians:4:27|. {And in pain} (\kai basanizomen\). "And tormented" (present passive participle of \basaniz\, for which see already strkjv@9:5; strkjv@11:10|), only here in N.T. in sense of childbirth. {To be delivered} (\tekein\). Second aorist active infinitive of \tikt\, to give birth, epexegetical use. Also in verse 4|.

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

rwp@Revelation:16:10 @{Upon the throne of the beast} (\epi ton thronon tou thriou\). That is Rome (13:2|). The dragon gave the beast his throne (2:13|). {Was darkened} (\egeneto eskotmen\). Periphrastic past perfect passive with \ginomai\ and \skoto\ (9:2|). Like the darkness of the Egyptian plague (Exodus:10:22|) and worse, for the effects of the previous plagues continue. {They gnawed their tongues} (\emasnto tas glssas autn\). Imperfect middle of \masaomai\, old verb (to chew), from \ma\ (to knead), only here in N.T. {For pain} (\ek tou ponou\). "Out of distress" (cf. \ek\ in strkjv@8:13|), rare sense of old word (from \penomai\ to work for one's living), in N.T. only here, strkjv@21:4; strkjv@Colossians:4:13|. See strkjv@Matthew:8:12|.

rwp@Revelation:16:11 @{They blasphemed} (\eblasphmsan\) {and they repented not} (\kai ou metenosan\). Precisely as in verse 9|, which see. Not just because of the supernatural darkness, but also "because of their pains" (\ek tn ponn autn\, plural here and same use of \ek\) and their sores (\kai ek tn helkn autn\, as in verse 2|, only plural, and same use of \ek\). {Of their works} (\ek tn ergn autn\). "Out of their deeds," and addition to verse 9|. {The God of heaven} (\ton theon tou ouranou\). As in strkjv@Daniel:2:44|. Like the pride of Nebuchadrezzar against Jehovah.

rwp@Revelation:21:4 @{Shall wipe away every tear from their eyes} (\exaleipsei pn dakruon ek tn ophthalmn autn\). More exactly, "shall wipe out every tear out of their eyes" (repetition of \ex\) like a tender mother as in strkjv@7:17| (Isaiah:25:8|). There is no more that ought to cause a tear, for death (\thanatos\) is no more, mourning (\penthos\), associated with death and crying (\kraug\, wailing), and pain (\ponos\ as in strkjv@16:10|) are all gone. There is peace and bliss.

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

rwp@Romans:2:29 @{Who is one inwardly} (\ho en ti krupti\). Repeat \Ioudaios\ (Jew) here also, "the in the inward part Jew" (circumcision of the heart \peritom kardias\ and not a mere surgical operation as in strkjv@Colossians:2:11|, in the spirit \en pneumati\, with which compare strkjv@2Corinthians:3:3,6|). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. {Whose praise} (\hou ho epainos\). The antecedent of the relative \hou\ is \Ioudaios\ (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in strkjv@Galatians:49:8|.

rwp@Romans:15:28 @{Have sealed} (\sphragisamenos\). First aorist middle participle (antecedent action, having sealed) of \sphragiz\, old verb from \sphragis\, a seal (Romans:4:11|), to stamp with a seal for security (Matthew:27:66|) or for confirmation (2Corinthians:1:22|) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Corinthians:8:18-23|). {I will go on by you} (\apeleusomai di' humn\). Future middle of \aperchomai\, to go off or on. Note three prepositions here (\ap'\ from Rome, \di'\ by means of you or through you, \eis\ unto Spain). He repeats the point of verse 24|, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.