NT-GOSPEL.filter - rwp wall:

rwp@1Corinthians:10:2 @{Were all baptized unto Moses in the cloud and in the sea} (\pantes eis ton Musn ebaptisanto en ti nepheli kai en ti thalassi\). The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read \ebaptisanto\ (causative first aorist middle, got themselves baptized) while Aleph A C D have \ebaptisthsan\ (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses \eis\ concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians:3:27|).

rwp@1Corinthians:15:54 @{Shall have put on} (\endustai\). First aorist middle subjunctive with \hotan\ whenever, merely indefinite future, no _futurum exactum_, merely meaning, "whenever shall put on," not "shall have put on." {Is swallowed up} (\katepoth\). First aorist passive indicative of \katapin\, old verb to drink down, swallow down. Perfective use of \kata-\ where we say "up," "swallow up." Timeless use of the aorist tense. Paul changes the active voice \katepien\ in strkjv@Isaiah:25:8| to the passive. Death is no longer victory. Theodotion reads the Hebrew verb (_bulla_, for _billa_,) as passive like Paul. It is the "final overthrow of the king of Terrors" (Findlay) as shown in strkjv@Hebrews:2:15|.

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.

rwp@2Corinthians:5:4 @{Not for that we would be unclothed} (\eph' hi ou thelomen ekdusasthai\). Rather, "For that (\eph' hi\) we do not wish to put off the clothing, but to put it on" (\all' ependusasthai\). The transposition of the negative \ou\ weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment. {That what is mortal may be swallowed up of life} (\hina katapothi to thnton hupo ts zs\). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on ¯1:22| for "the earnest of the spirit."

rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla ts strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata ti thei\). This dative of personal interest (ethical dative) can be like \asteios ti thei\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochurmatn\). \Kathairesis\ is old word from \kathaire\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochurma\ is old word, common in the Apocrypha, from \ochuro\, to fortify, and that from \ochuros\ (from \ech\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.

rwp@2Peter:2:22 @{It has happened} (\sumbebken\). Perfect active indicative of \sumbain\, for which see strkjv@1Peter:4:12|. {According to the true proverb} (\to ts althous paroimias\). "The word (\to\ used absolutely, the matter of, as in strkjv@Matthew:21:21; strkjv@James:4:14|) of the true proverb" (\paroimia\ a wayside saying, for which see strkjv@John:10:6; strkjv@16:25,29|). The first proverb here given comes from strkjv@Proverbs:26:11|. \Exerama\ is a late and rare word (here only in N.T., in Diosc. and Eustath.) from \exera\, to vomit. {The sow that had washed} (\hs lousamen\). \Hs\, old word for hog, here only in N.T. Participle first aorist direct middle of \lou\ shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it. {To wallowing} (\eis kulismon\). "To rolling." Late and rare word (from \kuli\, strkjv@Mark:9:20|), here only in N.T. {In the mire} (\borborou\). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (_Story of Ahikar_, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

rwp@Acts:16:26 @{Earthquake} (\seismos\). Old word from \sei\, to shake. Luke regarded it as an answer to prayer as in strkjv@4:31|. He and Timothy were not in prison. {Songs:that the foundations of the prison house were shaken} (\hste saleuthnai ta themelia tou desmtriou\). Regular construction of the first aorist passive infinitive and the accusative of general reference with \hste\ for actual result just like the indicative. This old word for prison house already in strkjv@Matthew:11:2; strkjv@Acts:5:21,23| which see. \Themelia\ is neuter plural of the adjective \themelios\, from \thema\ (thing laid down from \tithmi\). Songs:already in strkjv@Luke:6:48; strkjv@14:29|. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. {Were opened} (\neichthsan\). First aorist passive indicative of \anoig\ (or \-numi\) with triple augment (\, e, \), while there is no augment in \aneth\ (first aorist passive indicative of \animi\, were loosed), old verb, but in the N.T. only here and strkjv@27:40; strkjv@Ephesians:6:9; strkjv@Hebrews:13:5|.

rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathi krinn me?\) Literally, "And thou (being what thou art) art sitting (\kathi\, second person singular middle of \kathmai\, late form for \kathsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranomn\). Present active participle of \paranome\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin h eirn hmn\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass\, to fence or hedge, as in strkjv@Matthew:21:33|)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts:21:28|).

rwp@Ephesians:2:15 @{Having abolished} (\katargsas\). First aorist active participle of \katarge\, to make null and void. {The enmity} (\tn echthran\). But it is very doubtful if \tn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (\en ti sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon tn entoln en dogmasin\) is governed by \katargsas\. {That he might create} (\hina ktisi\). Final clause with first aorist active subjunctive of \ktiz\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthrpon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en hauti\). Thus alone is it possible. {Making peace} (\poin eirnn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomthentes\). First aorist passive participle of \epoikodome\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi ti themelii\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostoln kai prophtn\). Genitive of apposition with \themelii\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\onts akrognianiou autou Christou Isou\). Genitive absolute. The compound \akrogniaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephaln gnias\. "The \akrogniaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Galatians:5:15 @{If ye bite and devour one another} (\ei alllous daknete kai katesthiete\). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs. {That ye be not consumed one of another} (\m hup' allln analthte\). Negative final clause with first aorist passive subjunctive of \analisk\, old word to consume or spend. In N.T. only here and strkjv@Luke:9:54|. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.

rwp@Hebrews:11:29 @{Which assaying to do} (\hs pieran labontes\). Literally, "of which taking trial" (second aorist active participle of \lamban\, to take). The idiom \peiran lambanein\ occurs in strkjv@Deuteronomy:28:56|, in N.T. only here and verse 36|, though a classical idiom (Demosthenes, etc.). {Were swallowed up} (\katepothsan\). First aorist passive indicative of \katapin\, to drink down, to swallow down (Matthew:23:24|).

rwp@John:8:20 @{In the treasury} (\en ti gazophulakii\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulak\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup elluthei h hra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \hra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:10:1 @{Verily, Verily} (\Amn, amn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabol\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tn auln tn probatn\). Originally \aul\ (from \a\, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabainn\). Present active participle of \anabain\, to go up. One who goes up, not by the door, has to climb up over the wall. {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\klepts estin kai lists\). Both old and common words (from \klept\, to steal, \lizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \klepts\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.

rwp@John:18:3 @{The band of soldiers} (\tn speiran\). No word for "of soldiers" in the Greek, but the Latin _spira_ (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in strkjv@Matthew:27:27; strkjv@Acts:10:1|, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here (\hupretas\ for which see strkjv@Matthew:26:58; strkjv@Mark:14:54,65|) or temple police from the Sanhedrin. {Cometh} (\erchetai\). Dramatic historical present middle indicative. {With lanterns and torches} (\meta phann kai lampadn\). Both old words, \phanos\ only here in N.T., \lampas\, an oil lamp (Matthew:25:1|). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. \Meta\ is accompanied with {and weapons} (\kai hopln\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

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

rwp@Luke:6:1 @{On a sabbath} (\en sabbati\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteroprti\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\prti\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuteri\) also on the margin. Finally a third scribe combined the two in the word \deuteroprti\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\sthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\pschontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \psch\ is a late one for \psa\, to rub.

rwp@Luke:9:3 @{Neither staff} (\mte rabdon\). For the apparent contradiction between these words (Matthew:10:10|) and strkjv@Mark:6:8| see discussion there. For \pran\ (wallet) see also on ¯Mark:6:8| (Matthew:10:10|) for this and other details here.

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 (\pganon\). Botanical term in late writers from \pgnumi\, to make fast because of its thick leaves. Here strkjv@Matthew:23:23| has "anise." {Every herb} (\pn 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" (\aphkate\). Luke here has "love" (\agapn\), 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 \aphimi\. 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@Luke:14:28 @{Build a tower} (\purgon oikodomsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\prton\). First things first. Songs:in verse 31|. {Count} (\psphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithmi psphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tn dapann\). Old and common word, but here only in the N.T. from \dapt\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz\, to finish off (\ap-\ and \artiz\ like our articulate), to make even or square. Cf. \exrtismenos\ in strkjv@2Timothy:3:17|.

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

rwp@Mark:1:38 @{Into the next towns} (\eis tas echomenas kmopoleis\). It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of \echomenas\ for next is a classic use meaning clinging to, next to a thing. Songs:in strkjv@Luke:13:33; strkjv@Acts:13:44; strkjv@20:15; strkjv@Hebrews:6:9|. "D" here has \eggus\ (near).

rwp@Mark:9:20 @{Tare him grievously} (\sunesparaxen auton\). strkjv@Luke:9:42| has both \errxen\ (dashed down, like strkjv@Mark:9:18|, \rssei\) and \sunesparaxen\ (convulsed). This compound with \sun-\ (together with), strengthens the force of the verb as in \sunpnig\ (Mark:4:7|) and \suntre\ (6:20|). The only other instance of this compound verb known is in Maximus Tyrius (second century B.C.). {Wallowed} (\ekulieto\). Imperfect passive, was rolled. A pitiful sight. Late form of the old \kulind\.

rwp@Matthew:2:4 @{He inquired of them where the Christ should be born} (\epunthaneto par' autn pou ho Christos genntai\). The prophetic present (\genntai\) is given, the very words of Herod retained by Matthew's report. The imperfect tense (epunthaneto) suggests that Herod inquired repeatedly, probably of one and another of the leaders gathered together, both Sadducees (chief priests) and Pharisees (scribes). McNeile doubts, like Holtzmann, if Herod actually called together all the Sanhedrin and probably "he could easily ask the question of a single scribe," because he had begun his reign with a massacre of the Sanhedrin (Josephus, _Ant_. XIV. ix. 4). But that was thirty years ago and Herod was desperately in earnest to learn what the Jews really expected about the coming of "the Messiah." Still Herod probably got together not the Sanhedrin since "elders" are not mentioned, but leaders among the chief priests and scribes, not a formal meeting but a free assembly for conference. He had evidently heard of this expected king and he would swallow plenty of pride to be able to compass the defeat of these hopes.

rwp@Matthew:5:15 @{Under the bushel} (\hupo ton modion\). Not a bushel. "The figure is taken from lowly cottage life. There was a projecting stone in the wall on which the lamp was set. The house consisted of a single room, so that the tiny light sufficed for all" (Bruce). It was not put under the bushel (the only one in the room) save to put it out or to hide it. The bushel was an earthenware grain measure. "{The stand}" (\tn luchnian\), not "candlestick." It is "lamp-stand" in each of the twelve examples in the Bible. There was the one lamp-stand for the single room.

rwp@Matthew:6:19 @{Break through} (\diorussousin\). Literally "dig through." Easy to do through the mud walls or sun-dried bricks. Today they can pierce steel safes that are no longer safe even if a foot thick. The Greeks called a burglar a "mud-digger" (\toichoruchos\).

rwp@Matthew:10:10 @{No wallet} (\m pran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chrai\ (spouseless) as \prai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergats ts trophs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\h graph\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergats\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didach_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

rwp@Matthew:23:24 @{Strain out the gnat} (\diulizontes ton knpa\). By filtering through (\dia\), not the "straining at" in swallowing so crudely suggested by the misprint in the A.V. {Swallow the camel} (\tn de kamlon katapinontes\). Gulping or drinking down the camel. An oriental hyperbole like that in strkjv@19:24|. See also strkjv@5:29,30; strkjv@17:20; strkjv@21:21|. Both insects and camels were ceremonially unclean (Leviticus:11:4,20,23,42|). "He that kills a flea on the Sabbath is as guilty as if he killed a camel" (Jer. _Shabb._ 107).

rwp@Matthew:23:27 @{Whited sepulchre} (\taphois kekoniamenois\). The perfect passive participle is from \konia\ and that from \konia\, dust or lime. Whitened with powdered lime dust, the sepulchres of the poor in the fields or the roadside. Not the rock-hewn tombs of the well-to-do. These were whitewashed a month before the passover that travellers might see them and so avoid being defiled by touching them (Numbers:19:16|). In strkjv@Acts:23:3| Paul called the high priest a whited wall. When Jesus spoke the sepulchres had been freshly whitewashed. We today speak of whitewashing moral evil.

rwp@Matthew:24:22 @{Had been shortened} (\ekolobthsan\). From \kolobos\, lopped, mutilated, as the hands, the feet. It is a second-class condition, determined as unfulfilled. It is a prophetic figure, the future regarded as past. {For the elect's sake} (\dia tous eklektous\). See strkjv@Matthew:22:14| for another use of this phrase by Jesus and also strkjv@24:31|. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. "Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences" (Vincent).

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

rwp@Matthew:27:33 @{Golgotha} (\Golgotha\). Chaldaic or Aramaic _Gulgatha_, Hebrew _Gulgoleth_, place of a skull-shaped mount, not place of skulls. Latin Vulgate _Calvariae locus_, hence our Calvary. Tyndale misunderstood it as a place of dead men's skulls. Calvary or Golgotha is not the traditional place of the Holy Sepulchre in Jerusalem, but a place outside of the city, probably what is now called Gordon's Calvary, a hill north of the city wall which from the Mount of Olives looks like a skull, the rock-hewn tombs resembling eyes in one of which Jesus may have been buried.

rwp@Revelation:1:18 @{And I was dead} (\kai egenomn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\zn eimi\). Periphrastic present active indicative, "I am living," as the words \ho zn\ just used mean. {Forevermore} (\eis tous ainas tn ainn\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.

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

rwp@Revelation:11:2 @{The court} (\tn auln\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tn exthen tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale exthen\). Literally, "cast without" (second aorist active imperative of \ekball\. {Do not measure it} (\m autn metrsis\). Prohibition with \m\ and the first aorist active (ingressive) subjunctive of \metre\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patsousin\). Future active of \pate\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:12:16 @{Helped the woman} (\ebothsen ti gunaiki\). First aorist active indicative of \bothe\, old verb with the dative as in strkjv@Hebrews:2:18|, which see. Herodotus tells of the Lycus disappearing underground near Colossae. But this vivid symbol is not dependent on historical examples. {Swallowed up} (\katepien\). Second aorist active indicative of \katapin\, literally "drank down."

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

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

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

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