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rwp@1Corinthians:1:8 @{Shall confirm} (\bebai“sei\). Direct reference to the same word in verse 6|. The relative \hos\ (who) points to Christ. {Unto the end} (\he“s telous\). End of the age till Jesus comes, final preservation of the saints. {That ye be unreproveable} (\anegklˆtous\). Alpha privative and \egkale“\, to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with \humas\ (you) without \h“ste\ and the infinitive as in strkjv@1Thessalonians:3:13; strkjv@5:23; strkjv@Phillipians:3:21|. "Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in strkjv@Romans:8:33; strkjv@Colossians:1:22,28|.

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

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

rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edˆl“thˆ gar moi\). First aorist passive indicative of \dˆlo“\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo t“n Chloˆs\). Ablative case of the masculine plural article \t“n\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).

rwp@1Corinthians:1:12 @{Now this I mean} (\leg“ de touto\). Explanatory use of \leg“\. Each has his party leader. \Apoll“\ is genitive of \Apoll“s\ (Acts:18:24|), probably abbreviation of \Apoll“nius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cˆphƒ\ is the genitive of \Cˆphƒs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg“ de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.

rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunzˆtˆtˆs tou ai“nos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunzˆtˆtˆs\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunzˆtˆtˆs\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzˆte“\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi em“ranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \m“rain“\ from \m“ros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ai“n\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christ“i Iˆsou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenˆthˆ sophia hˆmin apo theou\). Note \egenˆthˆ\, became (first aorist passive and indicative), not \ˆn\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosunˆ te kai hagiasmos kai apolutr“sis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosunˆ, hagiasmos, apolutr“sis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosunˆ\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutr“sis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.

rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hˆmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta eraunƒi\). This is the usual form from A.D. 1 on rather than the old \ereuna“\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \eraunˆtai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna“\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bathˆ tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

rwp@1Corinthians:2:11 @{Knoweth} (\oiden, egn“ken\). Second perfect of root \id-\, to see and so know, first perfect of \gin“sk“\, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of \oida\ and \gin“sk“\. {The spirit of man that is in him} (\to pneuma tou anthr“pou to en aut“i\). The self-consciousness of man that resides in the man or woman (generic term for mankind, \anthr“pos\). {The Spirit of God} (\to pneuma tou theou\). Note the absence of \to en aut“i\. It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul's analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in strkjv@Romans:8:26| and in the full Trinitarian benediction in strkjv@2Corinthians:13:13|. \Pneuma\ in itself merely means breath or wind as in strkjv@John:3:8|. To know accurately Paul's use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God's Holy Spirit is amply qualified to make the revelation claimed here in verses 6-10|.

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

rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthr“pos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuchˆ\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuchˆ\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuchˆ\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\m“ria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gn“nai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \gin“sk“\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatik“s anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuchˆ\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).

rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\h“s ho Kurios ed“ken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\h“s sophos architekt“n\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architekt“n\, our architect. \Tekt“n\ is from \tikt“\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architekt“n\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethˆka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethˆka\ (\ti-thˆmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethˆka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet“ p“s epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

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

rwp@1Corinthians:3:15 @{Shall be burned} (\katakaˆsetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai“\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zˆmi“thˆsetai\). First future passive indicative of \zˆmi“\, old verb from \zˆmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchˆn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de s“thˆsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\hout“s de h“s dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupˆretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\hout“s\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\h“s\) that follows. {Stewards of the mysteries of God} (\oikonomous mustˆri“n theou\). The steward or house manager (\oikos\, house, \nem“\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\hupˆretˆs\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespotˆs\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.

rwp@1Corinthians:4:2 @{Here} (\h“de\). Either here on earth or in this matter. It is always local. {Moreover} (\loipon\). Like \loipon\ in strkjv@1:16| which see, accusative of general reference, as for what is left, besides. {It is required} (\zˆteitai\). It is sought. Many MSS. read \zˆteite\, ye seek, an easy change as \ai\ and \e\ came to be pronounced alike (Robertson, _Grammar_, p. 186). {That a man be found faithful} (\hina pistos tis heurethˆi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk“\, the result of the seeking (\zˆte“\). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.

rwp@1Corinthians:4:5 @{Wherefore} (\h“ste\). As in strkjv@3:21| which see. {Judge nothing} (\mˆ 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} (\he“s an elthˆi ho kurios\). Common idiom of \he“s\ 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 ph“tisei\). Future indicative of this late verb (in papyri also) from \ph“s\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phaner“sei\). (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:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri tˆs arti h“ras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\pein“men\), {we thirst} (\dips“men\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnˆtˆs\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.

rwp@1Corinthians:4:12 @{We toil} (\kopi“men\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\di“komenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

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

rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchˆma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zumˆ holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zumˆ\ (leaven) is a late word from \ze“\, to boil, as is \zumo“\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura“\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.

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

rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\h“ste heortaz“men\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumˆi kakias kai ponˆrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai alˆtheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heilˆ\ or \helˆ\, sunlight, and \krin“\, to judge by the light of the sun, holding up to the light. \Alˆtheia\ (truth) is a common word from \alˆthˆs\ (true) and this from \a\ privative and \lˆth“\ (\lathein, lanthan“\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.

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

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

rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmƒi tis hum“n;\). Does any one of you dare? Rhetorical question with present indicative of \tolma“\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma ech“n pros ton heteron\). Forensic sense of \pragma\ (from \prass“\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithˆnai\ in strkjv@Matthew:5:40|. \Kritˆs\, judge, is from this verb. {Before the unrighteous} (\epi t“n adik“n\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritˆri“n elachist“n;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritˆria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-tˆrion\ (\akroatˆrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \mˆ erchesth“ epi kritˆrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg“ exousiasthˆsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz“\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.

rwp@1Corinthians:6:16 @{One body} (\hen s“ma\). With the harlot. That union is for the harlot the same as with the wife. The words quoted from strkjv@Genesis:2:24| describing the sexual union of husband and wife, are also quoted and explained by Jesus in strkjv@Matthew:19:5f.| which see for discussion of the translation Hebraism with use of \eis\. {Saith he} (\phˆsin\). Supply either \ho theos\ (God) or \hˆ graphˆ\ (the Scripture).

rwp@1Corinthians:6:20 @{For ye were bought with a price} (\ˆgorasthˆte gar timˆs\). First aorist passive indicative of \agoraz“\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate dˆ ton theon en t“i s“mati hum“n\). Passionate conclusion to his powerful argument against sexual uncleanness. \Dˆ\ is a shortened form of \ˆdˆ\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.

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

rwp@1Corinthians:7:6 @{By way of permission} (\kata sungn“mˆn\). Old word for pardon, concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. {Not of commandment} (\ou kat' epitagˆn\). Late word (in papyri) from \epitass“\, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.

rwp@1Corinthians:7:7 @{Yet I would} (\thel“ de\). "But I wish." Followed by accusative and infinitive (\anthr“pous einai\). This is Paul's personal preference under present conditions (7:26|). {Even as I myself} (\h“s kai emauton\). This clearly means that Paul was not then married and it is confirmed by strkjv@9:5|. Whether he had been married and was now a widower turns on the interpretation of strkjv@Acts:26:10| "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. {His own gift from God} (\idion charisma ek theou\). Songs:each must decide for himself. See on ¯1:7| for \charisma\, a late word from \charizomai\.

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

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

rwp@1Corinthians:7:12 @{But to the rest say I, not the Lord} (\tois de loipois leg“ eg“, ouch ho Kurios\). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. {An unbelieving wife} (\gunaika apiston\). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form \apiston\ is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (\hoi loipoi\) for Gentiles (Ephesians:2:3|) we have already had in strkjv@1Thessalonians:4:13; strkjv@5:6| which see. The Christian husband married his wife when he himself was an unbeliever. The word \apistos\ sometimes means unfaithful (Luke:12:46|), but not here (cf. strkjv@John:20:27|). {She is content} (\suneudokei\). Late compound verb to be pleased together with, agree together. In the papyri. {Let him not leave her} (\mˆ aphiet“ autˆn\). Perhaps here and in verses 11,13| \aphiˆmi\ should be translated "put away" like \apolu“\ in strkjv@Mark:10:1|. Some understand \aphiˆmi\ as separation from bed and board, not divorce.

rwp@1Corinthians:7:15 @{Is not under bondage} (\ou dedoul“tai\). Perfect passive indicative of \doulo“\, to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ's words in strkjv@Matthew:5:32; strkjv@19:9|. Luther argued that the Christian partner, thus released, may marry again. But that is by no means clear, unless the unbeliever marries first. {But God hath called us in peace} (\en de eirˆnˆi keklˆken hˆmas\ or \humas\). Perfect active indicative of \kale“\, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.

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

rwp@1Corinthians:7:19 @{But the keeping of the commandments of God} (\alla tˆrˆsis entol“n theou\). Old word in sense of watching (Acts:4:3|). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in strkjv@Galatians:5:6; strkjv@6:15; strkjv@Romans:2:25-29| (only the inward or spiritual Jew counts).

rwp@1Corinthians:7:22 @{The Lord's freedman} (\apeleutheros Kuriou\). \Apeleutheros\ is an old word for a manumitted slave, \eleutheros\ from \erchomai\, to go and so go free, \ap-\ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (\doulos\). But Christ set us free from sin by paying the ransom (\lutron\) of his life on the Cross (Matthew:20:28; strkjv@Romans:8:2; strkjv@Galatians:5:1|). Christ is thus the _patronus_ of the _libertus_ who owes everything to his _patronus_. He is no longer the slave of sin (Romans:6:6,18|), but a slave to God (Romans:6:22|). {Likewise the freeman when called is Christ's slave} (\homoi“s ho eleutheros klˆtheis doulos estin Christou\). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men. All were slaves of sin and have been set free from sin by Christ who now owns them all.

rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagˆn Kuriou ouk ech“\). A late word from \epitass“\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gn“mˆn de did“mi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\h“s ˆleˆmenos hupo kuriou pistos einai\). Perfect passive participle of \elee“\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.

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

rwp@1Corinthians:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de“\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\mˆ zˆtei lusin\). Present active imperative with negative \mˆ\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\mˆ zˆtei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu“\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.

rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chr“menoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\h“s mˆ katachrˆmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schˆma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schˆma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).

rwp@1Corinthians:7:32 @{Free from cares} (\amerimnous\). Old compound adjective (\a\ privative and \merimna\, anxiety). In N.T. only here and strkjv@Matthew:28:14| which see. {The things of the Lord} (\ta tou Kuriou\). The ideal state (so as to the widow and the virgin in verse 33|), but even the unmarried do let the cares of the world choke the word (Mark:4:19|). {How he may please the Lord} (\p“s aresˆi t“i Kuri“i\). Deliberative subjunctive with \p“s\ retained in an indirect question. Dative case of \Kuri“i\. Same construction in verse 33| with \p“s aresˆi tˆi gunaiki\ (his wife) and in 34| \p“s aresˆi t“i andri\ (her husband).

rwp@1Corinthians:7:35 @{For your own profit} (\pros to hum“n aut“n sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher“\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \hum“n aut“n\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal“\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal“\ is second aorist active subjunctive of \epiball“\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschˆmon\). Old adjective (\eu\, well, \schˆm“n\, shapely, comely, from \schˆma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kuri“i\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispast“s\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa“\, to draw around (Luke:10:40|).

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

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

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin hˆ gn“sis\). The knowledge (\hˆ gn“sis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\tˆi sunˆtheiƒi he“s arti tou eid“lou\). Old word \sunˆtheia\ from \sunˆthˆs\ (\sun, ˆthos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\h“s eid“lothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthenˆs ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidˆsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthenˆs\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun“\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

rwp@1Corinthians:8:8 @{Will not commend} (\ou parastˆsei\). Future active indicative of \paristˆmi\, old word to present as in strkjv@Acts:1:3; strkjv@Luke:2:22; strkjv@Colossians:1:28|. Food (\br“ma\) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. {Are we the worse} (\husteroumetha\). Are we left behind, do we fall short. Both conditions are of the third class (\ean mˆ, ean\) undetermined. {Are we the better} (\perisseuometha\). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other's ignorance, the other in horror of the other's heresy and daring.

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes aut“n tˆn suneidˆsin\). Old verb \tupt“\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:8:13 @{Meat} (\br“ma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou mˆ phag“ krea eis ton ai“na\). The strong double negative \ou mˆ\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.

rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phim“seis boun alo“nta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo“\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alo“nta\ is present active participle of the old verb \aloa“\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

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

rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi t“i thusiastˆri“i paredreuontes\). Old word \paredreu“\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastˆri“i\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.

rwp@1Corinthians:9:14 @{Even so did the Lord ordain} (\hout“s kai ho Kurios dietaxen\). Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel (\ek tou euaggeliou zˆin\). Evidently Paul was familiar with the words of Jesus in strkjv@Matthew:10:10; strkjv@Luke:10:7f.| either in oral or written form. He has made his argument for the minister's salary complete for all time.

rwp@1Corinthians:9:17 @{Of mine own will} (\hek“n\) {--not of mine own will} (\ak“n\). Both common adjectives, but only here in N.T. save \hek“n\, also in strkjv@Romans:8:20|. The argument is not wholly clear. Paul's call was so clear that he certainly did his work {willingly} and so had a reward (see on ¯Matthew:6:1| for \misthos\); but the only {reward} that he had for his willing work (Marcus Dods) was to make the gospel {free of expense} (\adapanon\, verse 18|, rare word, here only in N.T., once in inscription at Priene). This was his \misthos\. It was glorying (\kauchˆma\, to be able to say so as in strkjv@Acts:20:33f.|). {I have a stewardship intrusted to me} (\oikonomian pepisteumai\). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any \oikonomos\ (steward) even if \ak“n\ (unwilling).

rwp@1Corinthians:9:24 @{In a race} (\en stadi“i\). Old word from \histˆmi\, to place. A stated or fixed distance, 606 3/4 feet, both masculine \stadioi\ (Matthew:14:24; strkjv@Luke:24:13|) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. {The prize} (\to brabeion\). Late word, in inscriptions and papyri. Latin _brabeum_. In N. T. only here and strkjv@Phillipians:3:14|. The victor's prize which only one could receive. {That ye may attain} (\hina katalabˆte\). Final use of \hina\ and perfective use of \kata-\ with \labˆte\ (effective aorist active subjunctive, grasp and hold). Old verb \katalamban“\ and used in strkjv@Phillipians:3:12ff|.

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

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

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

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

rwp@1Corinthians:11:2 @{Hold fast the traditions} (\tas paradoseis katechete\). Hold down as in strkjv@15:2|. \Paradosis\ (tradition) from \paradid“mi\ (\pared“ka\, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in strkjv@Matthew:15:2f.| (which see) and contrary to the will of God (Mark:7:8f.|) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.

rwp@1Corinthians:11:14 @{Nature itself} (\hˆ phusis autˆ\). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (\oude\). \Phusis\, from old verb \phu“\, to produce, like our word nature (Latin _natura_), is difficult to define. Here it means native sense of propriety (cf. strkjv@Romans:2:14|) in addition to mere custom, but one that rests on the objective difference in the constitution of things.

rwp@1Corinthians:11:15 @{Have long hair} (\komƒi\). Present active subjunctive of \koma“\ (from \komˆ\, hair), old verb, same contraction (\-aˆi=ƒi\) as the indicative (\aei = ƒi\), but subjunctive here with \ean\ in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments. {For a covering} (\anti peribolaiou\). Old word from \periball“\ to fling around, as a mantle (Hebrews:1:12|) or a covering or veil as here. It is not in the place of a veil, but answering to (\anti\, in the sense of \anti\ in strkjv@John:1:16|), as a permanent endowment (\dedotai\, perfect passive indicative).

rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\sunˆtheian\). Old word from \sunˆthˆs\ (\sun, ˆthos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).

rwp@1Corinthians:11:18 @{First of all} (\pr“ton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomen“n hˆm“n en ekklˆsiƒi\). Genitive absolute. Here \ekklˆsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz“\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou“\).

rwp@1Corinthians:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.

rwp@1Corinthians:11:24 @{When he had given thanks} (\eucharistˆsas\). First aorist active participle of \euchariste“\ from which word our word Eucharist comes, common late verb (see on ¯1:14|). {Which is for you} (\to huper hum“n\). \Kl“menon\ (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke:22:19|) has \didomenon\ (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John:19:36|). The bread was broken, but not the body of Jesus. {In remembrance of me} (\eis tˆn emˆn anamnˆsin\). The objective use of the possessive pronoun \emˆn\. Not my remembrance of you, but your remembrance of me. \Anamnˆsis\, from \anamimnˆsk“\, to remind or to recall, is an old word, but only here in N.T. save strkjv@Luke:22:19| which see.

rwp@1Corinthians:11:29 @{If he discern not the body} (\mˆ diakrin“n to s“ma\). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment (\krima\) on himself. The verb \dia-krin“\ is an old and common word, our {dis-cri-minate}, to distinguish. Eating the bread and drinking the wine as symbols of the Lord's body and blood in death probes one's heart to the very depths.

rwp@1Corinthians:11:32 @{Ye are chastened of the Lord} (\hupo tou Kuriou paideuometha\). On this sense of \paideu“\, from \pais\, child, to train a child (Acts:7:22|), to discipline with words (2Timothy:2:25|), to chastise with scourges see on ¯Luke:23:16| (Hebrews:12:7|), and so by afflictions as here (Hebrews:12:6|). \Hupo tou Kuriou\ can be construed with \krinomenoi\ instead of with \paideuometha\. {With the world} (\sun t“i kosm“i\). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of \hina mˆ\ here with \katakrith“men\ (first aorist passive subjunctive).

rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en t“i aut“i pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamat“n\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumat“n\). \Diakrisis\ is old word from \diakrin“\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\genˆ gl“ss“n\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \genˆ\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschˆmosunˆn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschˆm“n\ (\eu\, well, \schˆma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschˆm“n\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschˆmone“\.

rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to s“ma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\t“i husteroumen“i\). It is a true instinct that gives superior honour to the unseen organs of life.

rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophˆtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \pr“ton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en tˆi ekklˆsiƒi\). The general sense of \ekklˆsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophˆtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask“\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamˆt“n, gl“ss“n\) in verses 9,10| with \gl“ss“n\, last again. But these two new terms (helps, governments). {Helps} (\antilˆmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernˆseis\). Old word from \kuberna“\ (cf. \Kubernˆtˆs\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hˆgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.

rwp@1Corinthians:13:2 @The ecstatic gifts (verse 1|) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in \kan=kai ean\. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" (\h“ste orˆ methistanein\) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew:17:20; strkjv@21:21|). {I am nothing} (\outhen eimi\). Not \outheis\, nobody, but an absolute zero. This form in \th\ rather than \d\ (\ouden\) had a vogue for a while (Robertson, _Grammar_, p. 219).

rwp@1Corinthians:13:3 @{Bestow to feed} (\Ps“mis“\). First aorist active subjunctive of \ps“miz“\, to feed, to nourish, from \ps“mos\, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T. {To be burned} (\hina kauthˆs“mai\). First future passive subjunctive (Textus Receptus), but D \kauthˆsomai\ (future passive indicative of \kai“\, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B here read \kauchˆs“mai\, first aorist middle subjunctive of \kauchaomai\ (so Westcott and Hort), "that I may glory." This is correct. {It profiteth me nothing} (\ouden “pheloumai\). Literally, I am helped nothing. \Ouden\ in the accusative case retained with passive verb. See two accusatives with \“phele“\ in strkjv@14:6|. Verb is old and from \ophelos\ (profit).

rwp@1Corinthians:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin‚_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrˆsteuetai\). From \chrˆstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zˆloi\). Present active indicative of \zˆlo“\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zˆlos\ from \ze“\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio“\ from \phusis\ (late form for \phusa“, phusia“\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.

rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschˆmonei\). Old verb from \aschˆm“n\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou zˆtei ta heautˆs\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.

rwp@1Corinthians:15:17 @{Vain} (\mataia\). Old word from adverb \matˆn\ (Matthew:15:9|), devoid of truth, a lie. Stronger word than \kenon\ in verse 14|. {Ye are yet in your sins} (\eti este en tais hamartiais hum“n\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3|).

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

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

rwp@1Corinthians:15:37 @{Not the body which shall be} (\ou to s“ma to genˆsomenon\). Articular future participle of \ginomai\, literally, "not the body that will become." The new {body} (\s“ma\) is not yet in existence, but only the seed (\kokkos\, grain, old word, as in strkjv@Matthew:13:31|). {It may chance} (\ei tuchoi\). Fourth class condition as in strkjv@14:10| which see. Paul is rich in metaphors here, though usually not so (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.

rwp@1Corinthians:15:38 @{A body of its own} (\idion s“ma\). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On \sperma\, seed, old word from \speir“\, to sow, see on ¯Matthew:13:24f|.

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

rwp@1Corinthians:15:40 @{Celestial} (\epourania\). Old word, from \epi\, upon, \ouranos\, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely {terrestrial} (\epigeia\, upon earth, \epi, ge\) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us. {Is one} (\hetera men\) {--is another} (\hetera de\). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Phillipians:3:21|).

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

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

rwp@1Corinthians:15:44 @{A natural body} (\s“ma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuchˆ\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuchˆ\ either as soul or life. The same difficulty exists as to a spiritual body (\s“ma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuchˆ\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.

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

rwp@1Corinthians:15:52 @{In a moment} (\en atom“i\). Old word, from \a\ privative and \temn“\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripˆi ophthalmou\). Old word \ripˆ\ from \ript“\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en tˆi eschatˆi salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.

rwp@1Corinthians:15:53 @{Must put on} (\dei endusasthai\). Aorist (ingressive) middle infinitive, put on as a garment. {Immortality} (\athanasian\). Old word from \athanatos\, undying, and that from \a\ privative and \thnˆsk“\, to die. In N.T. only here and strkjv@1Timothy:6:16| where God is described as having immortality.

rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nikˆ\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre“\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10| of the sting of locusts, scorpions. The serpent death has lost his poison fangs.

rwp@1John:2:10 @{Abideth} (\menei\). Present active indicative, continues in the light and so does not interrupt the light by hating his brother. {Occasion of stumbling} (\skandalon\). See on ¯Matthew:13:41; strkjv@16:23| for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in strkjv@Matthew:18:7|, or in one's own way, as is true of \proskopt“\ in strkjv@John:11:9| and in verse 11| here. But, as Westcott argues, John may very well have the usual meaning here and the other in verse 11|.

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

rwp@1John:2:14 @{I have written} (\egrapsa\). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (_Tests of Life_, p. 309) suggests that John was interrupted at the close of verse 13| and resumes here in verse 14| with a reference to what he had previously written in verse 13|. But that is needless ingenuity. It is quite in John's style to repeat himself with slight variations. {The Father} (\ton patera\). The heavenly Father as all of God's children should come to know him. He repeats from verse 13| what he said to "fathers." To the young men he adds \ischuroi\ (strong) and the word of God abiding in them. That is what makes them powerful (\ischuroi\) and able to gain the victory over the evil one.

rwp@1John:2:18 @{It is the last hour} (\eschatˆ h“ra estin\). This phrase only here in N.T., though John often uses \h“ra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kath“s ˆkousate\). First aorist active indicative of \akou“\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.

rwp@1John:2:25 @{And this is the promise} (\kai hautˆ estin hˆ epaggelia\). See strkjv@1:5| for the same idiom with \aggelia\ (message). This is the only instance of \epaggelia\ in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2|). In strkjv@Acts:1:4| the word is used for the coming of the Holy Spirit. {He promised} (\autos epˆggeilato\). First aorist middle indicative of \epaggell“\. \Autos\ (he) is Christ as is seen in strkjv@3:3| by \ekeinos\.

rwp@1John:3:18 @{In word, neither with the tongue} (\log“i mˆde tˆi gl“ssˆi\). Either instrumental or locative makes sense. What John means is "not merely by word or by the tongue." He does not condemn kind words which are comforting and cheering, but warm words should be accompanied by warm deeds to make real "in deed and in truth" (\en erg“i kai alˆtheiƒi\). Here is a case where actions do speak louder than mere words.

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:4:18 @{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:5:1 @{That Jesus is the Christ} (\hoti Iˆsous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteu“n\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegennˆtai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennˆsanta\). First aorist active articular participle of \genna“\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennˆmenon ex autou\). Perfect passive articular participle of \genna“\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pƒn to gegennˆmenon ek tou theou\). Neuter singular perfect passive participle of \genna“\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\nikƒi ton kosmon\). Present active indicative of \nika“\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\hautˆ estin hˆ nikˆ\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nikˆ\ (victory, cf. \nika“\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\hˆ nikˆsasa\). First aorist active articular participle of \nika“\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\hˆ pistis hˆm“n\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).

rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en t“i ouran“i ho patˆr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tˆi gˆi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean ait“metha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite“\. This clause, like \hˆm“n\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitˆmata\). Old word, from \aite“\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\ˆitˆkamen\). Perfect active indicative of \aite“\, the asking abiding.

rwp@1John:5:21 @{Yourselves} (\heauta\). Neuter plural reflexive because of \teknia\. The active voice \phulassete\ with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See strkjv@Acts:7:41: strkjv@1Thessalonians:1:9| for this word.

rwp@Info_1Peter @ THE STYLE AND VOCABULARY Like Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the LXX and the Greek is decent _Koin‚_ with little of the uncouth Aramaic of the Galilean (Matthew:26:73|), or of the vernacular _Koin‚_ as seen in the papyri or in II Peter (Acts:4:13|). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cˆphƒs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Sim“n\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Iˆsou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Iˆsou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Iˆsou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg“\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \klˆtoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidˆmois\). Late double compound adjective (\para, epidˆmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diasporƒs\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir“\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\progn“sin\). Late substantive (Plutarch, Lucian, papyri) from \progin“sk“\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patˆr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz“\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakoˆn\). Obedience (from \hupakou“\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Iˆsou Christou\). Late substantive from \rantiz“\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \progn“sis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative (volitive) of \plˆthun“\, old verb (from \plˆthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirˆnˆ\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:3 @{Blessed be} (\eulogˆtos\). No copula in the Greek (\est“\, let be, or \estin\, is, or \eiˆ\, may be). The verbal adjective (from \euloge“\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou kuriou hˆm“n Iˆsou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennˆsas hˆmƒs\). First aorist active articular (\ho\, who) participle of \anagenna“\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennˆsis\ for \palingenesia\ (Titus:3:5|). If \an“then\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida z“san\). Peter is fond of the word "living" (present active participle of \za“\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastase“s\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@1Peter:1:4 @{Unto an inheritance} (\eis klˆronomian\). Old word (from \klˆronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir“\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain“\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain“\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetˆrˆmenˆn\). Perfect passive participle of \tˆre“\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenˆn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

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

rwp@1Peter:1:8 @{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:1:10 @{Concerning which salvation} (\peri hˆs s“tˆrias\). Another relative clause (taking up \s“tˆria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \s“tˆria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exezˆtˆsan\). First aorist active indicative of \ekzˆte“\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exˆraunˆsan\). First aorist active indicative of \exerauna“\, old and common compound (\exereuna“\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri tˆs eis humas charitos\). "Concerning the for you grace" (meant for you).

rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anaz“samenoi\). First aorist middle participle of \anaz“nnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\z“nˆ\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe“\) as in strkjv@Matthew:22:37|. {Be sober} (\nˆphontes\). "Being sober" (present active participle of \nˆph“\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\telei“s\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz“\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nˆphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tˆn pheromenˆn\). Present passive articular participle of \pher“\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.

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

rwp@1Peter:1:17 @{If ye call} (\ei epikaleisthe\). Condition of first class and present middle indicative of \epikale“\, to call a name on, to name (Acts:10:18|). {As Father} (\patera\). Predicate accusative in apposition with \ton--krinonta\. {Without respect of persons} (\apros“polˆmpt“s\). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and \pros“polˆmptˆs\ (Acts:10:34|. See strkjv@James:2:9| for \pros“polˆmpte“\ and strkjv@1:1| for \pros“polˆmpsia\) from \pros“pon lamban“\ (in imitation of the Hebrew). {According to each man's work} (\kata to hekastou ergon\). "According to the deed of each one" God judges (\krinonta\) just as Christ judges also (2Corinthians:5:10|). {Pass} (\anastraphˆte\). Second aorist passive imperative of \anastreph“\, metaphorical sense as in strkjv@2Corinthians:1:12; strkjv@2Peter:2:18|. {The time} (\ton chronon\). Accusative case of extent of time. {Of your sojourning} (\tˆs paroikias hum“n\). A late word, found in LXX (Psalms:119:5|) and in N.T. only here and strkjv@Acts:13:17| and in ecclesiastical writers (one late Christian inscription). It comes from \paroike“\, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (\paroikos\ strkjv@Acts:7:6|) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to strkjv@1:1| ("sojourners of the Dispersion"). {In fear} (\en phob“i\). Emphatic position at beginning of the clause with \anastraphˆte\ at the end.

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

rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithˆmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \pƒsan\ (all) here. {Guile} (\dolon\). Old word (from \del“\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.

rwp@1Peter:2:2 @{As newborn babes} (\h“s artigennˆta brephˆ\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \nˆpioi\. \Artigennˆta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna“\, with evident allusion to \anagegennˆmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothˆsate\). First aorist (constative) active imperative of \epipothe“\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rˆma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \t“n logik“n probat“n tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en aut“i auxˆthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan“\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\br“ma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\s“tˆrian\) here is final salvation.

rwp@1Peter:2:3 @{If ye have tasted} (\ei egeusasthe\). Condition of first class with \ei\ and first aorist middle indicative of \geu“\ in figurative sense as in strkjv@Hebrews:6:4f|. "A taste excites the appetite" (Bengel). {Gracious} (\chrˆstos\). Quotation from strkjv@Psalms:34:8|. The Hebrew for the LXX \chrˆstos\ is simply _tobh_ (good). Plato used the word for food also, and Peter carries out the metaphor in \gala\ (milk) as in strkjv@Luke:5:39|.

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

rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi h“s lithoi z“ntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome“\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodomˆs“\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu“\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher“\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.

rwp@1Peter:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech“\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphˆi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrog“niaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \g“niaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' aut“i\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou mˆ kataischunthˆi\). Strong negatives \ou mˆ\ with first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Romans:5:5|).

rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoiˆsin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoiˆsin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoiˆsis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoiˆsato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hop“s exaggeilˆte\). Purpose clause with \hop“s\, rather than \hina\, with the first aorist active subjunctive of \exaggell“\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou ph“s\). Christianity. For \thaumaston\ (from \thaumaz“\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.

rwp@1Peter:2:12 @{Seemly} (\kalˆn\). Predicate adjective with \anastrophˆn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxas“sin\ (they may glorify, first aorist active subjunctive of \doxaz“\, the purpose of the Christians about the Gentiles. {Wherein} (\en h“i\). "In what thing." {As evil-doers} (\h“s kakopoi“n\). As they did and do, old word (from \kakon\ and \poie“\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek t“n kal“n erg“n\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu“\, old verb (from, \epoptˆs\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hˆmerƒi episkopˆs\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkopˆ\ (from \episkope“\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

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

rwp@1Peter:2:14 @{Unto governors} (\hˆgemosin\). Dative again of \hˆgem“n\, a leader (from \hˆgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\h“s 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 ekdikˆsin kakopoi“n\). Objective genitive with \ekdikˆsin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoi“n\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie“\ here only in N.T. Found in a magical papyrus.

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

rwp@1Peter:2:16 @{As free} (\h“s eleutheroi\). Note nominative again connected with \hupotagˆte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai mˆ echontes tˆn eleutherian\). "And not holding your liberty" (present active participle of \ech“\, with usual negative \mˆ\ with participle. {For a cloke of wickedness} (\h“s epikalumma tˆs kakias\). \Epikalumma\ (from \epikalupt“\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' h“s theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."

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:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oiketˆs\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oiketˆs\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass“\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despotˆs\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieikˆs\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle“\ (\kale“\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen“\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan“\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz“\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie“\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch“\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para the“i\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."

rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklˆthˆte\). First aorist indicative of \kale“\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpan“n hupogrammon\). Present active participle of the late Ionic verb \hupolimpan“\ (in the papyri) for the common \hupoleip“\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph“\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupographˆ\ and \hupograph“\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthˆsˆte tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe“\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik“\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).

rwp@1Peter:2:25 @{For ye were going astray like sheep} (\ˆte gar h“s probata plan“menoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \ˆte\ and present middle participle of \plana“\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphˆte\). Second aorist passive indicative of \epistreph“\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon t“n psuch“n hum“n\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.

rwp@1Peter:3:1 @{In like manner} (\homoi“s\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin t“i log“i\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdˆthˆsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain“\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia tˆs t“n gunaik“n anastrophˆs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.

rwp@1Peter:3:2 @{Beholding} (\epopteusantes\). First aorist active participle of \epopteu“\, for which see strkjv@2:12|. See strkjv@2:12| also for \anastrophˆn\ manner of life). {Chaste} (\hagnˆn\). Pure because "in fear" (\en phob“i\), no word in the Greek for "coupled," fear of God, though in strkjv@Ephesians:5:33| fear (reverence for) of the husband is urged.

rwp@1Peter:3:3 @{Whose adorning} (\h“n kosmos\). Genitive plural of the relative referring to \gunaik“n\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est“\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho ex“then emplokˆs trich“n\). The use of \ouch\ here rather than \mˆ\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \ex“then\ (from without) is in the attributive position like an adjective. \Emplokˆ\ is a late word (from \emplek“\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\perithese“s\). Late and rare word (Galen, Arrian) from \peritithˆmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduse“s\). Old word from \endu“\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.

rwp@1Peter:3:4 @{But the hidden man of the heart} (\all' ho kruptos tˆs kardias anthr“pos\). Here \anthr“pos\ is in contrast with \kosmos\ just before. See Paul's use of \anthr“pos\ for the outer and old, the inner and new man (2Corinthians:4:16; strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:3:16; strkjv@4:22,24|). See also the Jew \en krupt“i\ (Romans:2:29|) and what Jesus said about God seeing "in secret" (Matthew:6:4,6|). {In the incorruptible apparel of a meek and quiet spirit} (\en t“i aphthart“i tou hˆsuchiou kai prae“s pneumatos\). No word in the Greek for "apparel" (\kosm“i\). For \aphthartos\ see strkjv@1:4,23|. For \praus\ see strkjv@Matthew:5:5; strkjv@11:29|. \Pneuma\ (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In strkjv@3:18,19; strkjv@4:6| it means the whole inner man as opposed to \sarx\ or \s“ma\, very much as \psuchˆ\ is used as opposed to \s“ma\. {Which} (\ho\). Spirit just mentioned. {Of great price} (\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T. only here, strkjv@Mark:14:3; strkjv@1Timothy:2:9|.

rwp@1Peter:3:6 @{As Sarah} (\h“s Sarra\). {Obeyed Abraham} (\hupˆkouen t“i Abraam\). Imperfect active of \hupakou“\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale“\. See Gen strkjv@18:12|. {Whose children ye now are} (\hˆs egenˆthˆte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie“\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai mˆ phoboumenai mˆdemian ptoˆsin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptoˆsis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe“\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

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

rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin‚_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunˆn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogˆtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eiˆte an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon aut“n mˆ phobˆthˆte\). Prohibition with \mˆ\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mˆde taraxthˆte\). Prohibition with \mˆde\ and the first aorist (ingressive) subjunctive of \tarass“\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.

rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamarti“n\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamarti“n\ (Hebrews:5:3|) and \huper hamarti“n\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adik“n\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hˆmƒs prosagagˆi t“i the“i\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag“\ and the dative case \t“i the“i\. The MSS. vary between \hˆmƒs\ (us) and \humƒs\ (you). The verb \prosag“\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosag“gˆn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanat“theis men sarki\). First aorist passive participle of \thanato“\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\z“opoiˆtheis de pneumati\). First aorist passive participle of \z“opoie“\ rare (Aristotle) verb (from \z“opoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.

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

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

rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch“\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz“\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tˆn autˆn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau“\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.

rwp@1Peter:4:3 @{Past} (\parelˆluth“s\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \h“ra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke“\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulˆma\). Correct text, not \thelˆma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu“\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin“\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eid“lolatriais\). To the Christian all "idolatry," (\eid“lon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz“\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).

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

rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \ch“ris goggusm“n\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).

rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone“\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\h“s kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikilˆs charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.

rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\h“s logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hˆs chorˆgei ho theos\). Ablative case (\hˆs\) of the relative attracted from the accusative \hˆn\, object of \chorˆgei\ (present active indicative of \chorˆge“\, old verb, to supply from \chorˆgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorˆge“\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxazˆtai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz“\. See strkjv@John:15:8|. {Whose is} (\h“i estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.

rwp@1Peter:4:15 @{Let no one of you suffer} (\mˆ tis hum“n paschet“\). Prohibition with \mˆ\ and present active imperative (habit prohibited). {As} (\h“s\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ˆ h“s\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotri“n epithumˆtˆs\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

rwp@1Peter:4:16 @{But if as a Christian} (\ei de h“s Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathˆtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Naz“raioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrˆstianoi\ (\i, ei\ and \ˆ\ pronounced alike). {Let him not be ashamed} (\mˆ aischunesth“\). Prohibition with \mˆ\ and present passive imperative of \aischun“\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en t“i onomati tout“i\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."

rwp@1Peter:4:19 @{Wherefore} (\h“ste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesth“san tas psuchas\). Present (continuous) middle imperative third plural of \paratithˆmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiiƒi\). Late and rare word, only here in N.T., from \agathopoie“\ (1Peter:2:15,20|).

rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koin“nos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell“\ as here is used with the infinitive.

rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain“\, old verb, from \poimˆn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimˆn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope“\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\mˆ anagkast“s\). Negative \mˆ\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousi“s\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mˆde aischrokerd“s\). A compound adverb not found elsewhere, but the old adjective \aischrokerdˆs\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothum“s\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.

rwp@1Peter:5:3 @{Lording it over} (\katakurieuontes\). Present active participle of \katakurieu“\, late compound (\kata, kurios\) as in strkjv@Matthew:20:25|. {The charge allotted to you} (\t“n klˆr“n\). "The charges," "the lots" or "the allotments." See it in strkjv@Acts:1:17,25| in this sense. The old word meant a die (Matthew:27:25|), a portion (Colossians:1:12; strkjv@1Peter:1:4|), here the charges assigned (cf. strkjv@Acts:17:4|). From the adjective \klˆrikos\ come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie." {Making yourselves ensamples} (\tupoi ginomenoi\). Present active participle of \ginomai\ and predicate nominative \tupoi\ (types, models) for which phrase see strkjv@1Thessalonians:1:7|. Continually becoming. See strkjv@2:21| for \hupogrammos\ (writing-copy). {To the flock} (\tou poimniou\). Objective genitive.

rwp@1Peter:5:8 @{Be watchful} (\grˆgorˆsate\). First aorist active imperative of \grˆgore“\, late present imperative from perfect \egrˆgora\ (to be awake) from \egeir“\ (to arouse), as in strkjv@Matthew:24:42|. For \nˆpsate\ see strkjv@1:13; strkjv@4:7|. {Your adversary} (\ho antidikos hum“n\). Old word for opponent in a lawsuit (Matthew:5:25|). {The devil} (\diabolos\). Slanderer. See on ¯Matthew:4:1|. {As a roaring lion} (\h“s “ruomenos le“n\). But Jesus is also pictured as the Lion of the tribe of Judah (Revelation:5:5|). But Satan {roars} at the saints. Present middle participle \“ruomai\, old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See strkjv@Psalms:22:13|. {Whom he may devour} (\katapiein\). Second aorist active infinitive of \katapin“\, to drink down. B does not have \tina\, Aleph has \tina\ (somebody), "to devour some one," while A has interrogative \tina\, "whom he may devour" (very rare idiom). But the devil's purpose is the ruin of men. He is a "peripatetic" (\peripatei\) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke:22:31|).

rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\h“s logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olig“n\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimartur“n\). Present active participle of \epimarture“\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture“\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautˆn einai alˆthˆ charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautˆn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hˆn stˆte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histˆmi\).

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

rwp@1Thessalonians:1:2 @{We give thanks} (\eucharistoumen\). Late denominative verb \euchariste“\ from \eucharistos\ (grateful) and that from \eu\, well and \charizomai\, to show oneself kind. See \charis\ in verse 1|. "The plural implies that all three missionaries prayed together" (Moffatt). {Always} (\pantote\). Late word, rare in LXX. Songs:with \euchariste“\ in strkjv@2Thessalonians:1:3; strkjv@2:13; strkjv@1Corinthians:1:4; strkjv@Ephesians:5:20; strkjv@Phillipians:1:3|. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." {For you all} (\peri pant“n hum“n\). Paul "encircled (\peri\, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Phillipians:1:3,7|). {Making mention} (\mneian poioumenoi\). Paul uses this very idiom in Rom strkjv@1:9; strkjv@Ephesians:1:16; strkjv@Philemon:1:4|. Milligan cites a papyrus example of \mneian poioumenoi\ in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? {In} here is \epi=\"in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).

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:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hˆm“n\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenˆthˆ eis humƒs\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis humƒs\ like the _Koin‚_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagi“i kai plˆrophoriƒi pollˆi\). Preposition \en\ repeated with \log“i, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plˆrophoriƒi\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plˆrophore“\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kath“s oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenˆthˆmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenˆthˆmen\, (not \ˆmetha\, we were). An epexegetical comment with {for your sake} (\di' humƒs\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

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

rwp@1Thessalonians:1:7 @{Songs:that ye became} (\h“ste genesthai humas\). Definite result expressed by \h“ste\ and the infinitive \genesthai\ (second aorist middle of \ginomai\) as is common in the _Koin‚_. {An ensample} (\tupon\). Songs:B D, but Aleph A C have \tupous\ (plural). The singular looks at the church as a whole, the plural as individuals like \humƒs\. \Tupos\ is an old word from \tupt“\, to strike, and so the mark of a blow, print as in John strkjv@20:25|. Then the figure formed by the blow, image as in strkjv@Acts:7:43|. Then the mould or form (Romans:6:17; strkjv@Acts:23:25|). Then an example or pattern as in strkjv@Acts:7:44|, to be imitated as here, strkjv@Phillipians:3:17|, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word _type_ for printers is this same word with one of its meanings. Note separate article with both Macedonia (\tˆi Makedoniƒi\) and Achaia (\tˆi Achaiƒi\) treated as separate provinces as they were.

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

rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hˆmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipt“s\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akoˆs\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos tˆs akoˆs\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthr“p“n\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kath“s alˆth“s estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe“\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

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

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\t“n kai ton Kurion apokteinant“n Iˆsoun kai tous prophˆtas\). 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 hˆmƒs ekdi“xant“n\). 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} (\The“i mˆ areskont“n\). 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 anthr“pois enanti“n\). Dative case with the adjective \enanti“n\ (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@1Thessalonians:3:1 @{When we could no longer forbear} (\mˆketi stegontes\). \Steg“\ is old verb to cover from \stegˆ\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mˆketi\ usual negative with participle in the _Koin‚_ rather than \ouketi\. {We thought it good} (\ˆudokˆsamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mˆdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain“\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithˆmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:3:6 @{Even now} (\arti\). Just now, Timothy having come (\elthontos Timotheou\, genitive absolute). Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. {Glad tidings of} (\euaggelisamenou\). First aorist middle participle of the verb for evangelizing (gospelizing). {Good remembrance} (\mneian\). Same word used by Paul strkjv@1:2|. {Longing to see us} (\epipothountes hˆmƒs idein\). Old and strong verb, \epi-\, directive, to long after. Mutual longing that pleased Paul ("we also you").

rwp@1Thessalonians:4:9 @{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:4:11 @{That ye study to be quiet} (\philotimeisthai hˆsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, timˆ\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin hum“n\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

rwp@1Thessalonians:5:2 @{Know perfectly} (\akrib“s oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\h“s kleptˆs en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.

rwp@1Thessalonians:5:3 @{When they are saying} (\hotan leg“sin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn“\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistˆmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\h“sper hˆ “din tˆi en gastri echousˆi\). Earlier form \“dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou mˆ ekphug“sin\). Strong negative like that in strkjv@4:15| \ou mˆ\ (double negative) and the second aorist active subjunctive.

rwp@1Thessalonians:5:20 @{Despise not prophesyings} (\prophˆteias mˆ exoutheneite\). Same construction, stop counting as nothing (\exouthene“\, \outhen=ouden\), late form in LXX. Plutarch has \exoudeniz“\. Plural form \prophˆteias\ (accusative). Word means {forth-telling} (\pro-phˆmi\) rather than {fore-telling} and is the chief of the spiritual gifts (1Corinthians:14|) and evidently depreciated in Thessalonica as in Corinth later.

rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos tˆs eirˆnˆs\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai humƒs\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz“\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotel“s\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\hum“n to pneuma kai hˆ psuchˆ kai to s“ma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuchˆ\, mind \nous\, heart \kardia\, the inward man \ho es“ anthr“pos\) and the outer man (\s“ma, ho ex“ anthr“pos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklˆron tˆrˆtheiˆ\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklˆron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klˆros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempt“s\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en tˆi parousiƒi\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).

rwp@1Thessalonians:5:28 @{The grace} (\hˆ charis\). Paul prefers this noble word to the customary \err“sthe\ (Farewell, Be strong). See strkjv@2Thessalonians:3:18| for identical close save added \pant“n\ (all). A bit shorter form in strkjv@1Corinthians:16:23; strkjv@Romans:16:20| and still shorter in strkjv@Colossians:4:18; strkjv@1Timothy:6:21; strkjv@Titus:3:15; strkjv@2Timothy:4:22|. The full Trinitarian benediction we find in strkjv@2Corinthians:13:13|.

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

rwp@1Timothy:1:2 @{True} (\gnˆsi“i\). Legitimate, not spurious. Old word from \ginomai\, but Pauline only in N.T. (Phillipians:4:3; strkjv@2Corinthians:8:8; strkjv@Titus:1:4|). In strkjv@Phillipians:2:20| the adverb \gnˆsi“s\ occurs and of Timothy again. {Christ Jesus} (\Christou Iˆsou\). Songs:twice already in verse 1| and as usual in the later Epistles (Colossians:1:1; strkjv@Ephesians:1:1|).

rwp@1Timothy:2:6 @{A ransom for all} (\antilutron huper pant“n\). "A reminiscence of the Lord's own saying" (Lock) in strkjv@Matthew:20:28| (Mark:10:45|) where we have \lutron anti poll“n\. In the papyri \huper\ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. \Anti\ has more the idea of exchange and \antilutron huper\ combines both ideas. \Lutron\ is the common word for ransom for a slave or a prisoner. Paul may have coined \antilutron\ with the saying of Christ in mind (only one MS. of strkjv@Psalms:48:9| and Orph. _Litt_. 588). See strkjv@Galatians:1:4| "who gave himself for our sins." {The testimony} (\to marturion\). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like \to adunaton\ in strkjv@Romans:8:3|. {In its own times} (\kairois idiois\). Locative case as in strkjv@6:15; strkjv@Titus:1:3|. See strkjv@Galatians:6:9| for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).

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

rwp@1Timothy:3:6 @{Not a novice} (\mˆ neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu“\). Only here in N.T. {Lest} (\hina mˆ\). "That not." {Being puffed up} (\tuph“theis\). First aorist passive participle of \tupho“\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesˆi eis\). Second aorist active subjunctive with \hina mˆ\, negative purpose, of \empipt“\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).

rwp@1Timothy:3:7 @{From them that are without} (\apo t“n ex“then\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz“\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pˆgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

rwp@1Timothy:3:8 @{Deacons} (\diakonous\). Accusative case of general reference like the preceding with \dei einai\ understood. Technical sense of the word here as in strkjv@Phillipians:1:1| which see (two classes of church officers, bishops or elders, deacons). {Grave} (\semnous\). See strkjv@Phillipians:4:8|. Repeated in verse 11; strkjv@Titus:2:2|. {Not double-tongued} (\mˆ dilogous\). Rare word (\dis, leg“\) saying same thing twice. Xenophon has \diloge“\ and \dilogia\. In Pollux, but LXX has \digl“ssos\ (double-tongued, Latin _bilinguis_). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." {Not given to much wine} (\mˆ oin“i poll“i prosechontas\). "Not holding the mind (\ton noun\ understood as usual with \prosech“\, strkjv@1Timothy:1:4|) on much wine" (\oin“i\, dative case). That attitude leads to over-indulgence. {Not greedy of filthy lucre} (\mˆ aischrokerdeis\). Old word from \aischros\ (Ephesians:5:12|) and \kerdos\ (Phillipians:1:21|). "Making small gains in mean ways" (Parry). Not genuine in verse 3|. In N.T. only here and strkjv@Titus:1:7| (of bishops).

rwp@1Timothy:3:10 @{First be proved} (\dokimazesth“san pr“ton\). Present passive imperative third plural of \dokimaz“\, old and common verb, to test as metals, etc. (1Thessalonians:2:4|, and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say. See strkjv@Phillipians:1:10| for the two senses (test, approve) of the word. {Let them serve as deacons} (\diakoneit“san\). Present active imperative of \diakone“\ (same root as \diakonos\), common verb, to minister, here "to serve as deacons." Cf. \diakonein\ in strkjv@Acts:6:2|. See also verse 13|. {If they be blameless} (\anegklˆtoi ontes\). "Being blameless" (conditional participle, \ontes\). See strkjv@1Corinthians:1:8; strkjv@Colossians:1:22| for \anegklˆtos\.

rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun“\). Condition of third class with \ean\ and the present active subjunctive of \bradun“\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidˆis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\p“s dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph“\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oik“i theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\hˆtis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklˆsia\ (church). {The church of the living God} (\ekklˆsia theou z“ntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedrai“ma tˆs alˆtheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklˆsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedrai“ma\, late and rare word (from \hedraio“\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.

rwp@1Timothy:3:16 @{Without controversy} (\homologoumen“s\). Old adverb from the participle \homologoumenos\ from \homologe“\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to tˆs eusebeias mustˆrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustˆrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikai“thˆ en pneumati\). First aorist passive indicative of \dikaio“\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\“phthˆ aggelois\). First aorist passive indicative of \hora“\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\“phthˆ\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekˆruchthˆ en ethnesin\). First aorist passive indicative of \kˆruss“\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuthˆ en kosm“i\). First aorist indicative passive again of \pisteu“\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelˆmphthˆ en doxˆi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban“\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

rwp@1Timothy:4:1 @{Expressly} (\rˆt“s\). Late adverb, here alone in N.T., from verbal adjective \rˆtos\ (from root \re“\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostˆsontai tines\). Future middle of \aphistˆmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\tˆs piste“s\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\planˆ\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimoni“n\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.

rwp@1Timothy:4:2 @{Through the hypocrisy of men that speak lies} (\en hupokrisei pseudolog“n\). For \hupokrisis\, see strkjv@Galatians:2:13|. \Pseudologos\ (\pseudˆs, leg“\) _Koin‚_ word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry). {Branded in their own conscience as with a hot iron} (\kekaustˆriasmen“n tˆn idian suneidˆsin\). Accusative case \suneidˆsin\ retained with the perfect passive participle of \kaustˆriaz“\, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Timothy:2:26|) as Paul was with the marks of Christ (Galatians:6:17|). Agreeing in case with \pseudolog“n\.

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

rwp@1Timothy:4:4 @{Creature} (\ktisma\). Late word from \ktiz“\, result of creating. See strkjv@Genesis:1:31; strkjv@Mark:7:15; strkjv@Romans:14:14| for the idea stated. {To be rejected} (\apoblˆton\). Old verbal adjective in passive sense from \apoball“\, to throw away, here only in N.T. {If it be received} (\lambanomenon\). "Being received." Present passive participle of \lamban“\, in conditional sense, "with thanksgiving."

rwp@1Timothy:4:5 @{It is sanctified} (\hagiazetai\). Present passive indicative of \hagiaz“\, here "rendered holy" rather than "declared holy." Cf. verse 4|. {Through the word of God and prayers} (\dia logou theou kai enteuxe“s\). See strkjv@2:1| for \enteuxis\. Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."

rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithˆmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esˆi diakonos Christou Iˆsou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph“\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois tˆs piste“s\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hˆi parˆkolouthˆkas\). Perfect active indicative of \parakolouthe“\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hˆi\ (which).

rwp@1Timothy:4:7 @{Refuse} (\paraitou\). Present middle imperative second person singular of \paraite“\, old verb, to ask of one and then to beg off from one as in strkjv@Luke:14:18f.; strkjv@Acts:25:11; strkjv@1Timothy:4:7; strkjv@5:11; strkjv@Titus:3:10; strkjv@2Timothy:2:23|. {Profane} (\bebˆlous\). See strkjv@1:9|. {Old wives' fables} (\gra“deis muthous\). On \muthos\, see strkjv@1:4|. \Gra“deis\, late word (Strabo, Galen) from \graus\, old woman, and \eidos\ (look, appearance). Such as old women tell to children like the Gnostic aeons. {Exercise thyself} (\gumnaze seauton\). Present active imperative of \gumnaz“\, originally to exercise naked (\gumnos\). Old and common verb, but in N.T. only here and strkjv@Hebrews:5:14; strkjv@12:11|.

rwp@1Timothy:4:14 @{Neglect not} (\mˆ amelei\). Present active imperative in prohibition of \amele“\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amelˆs\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophˆteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epithese“s t“n cheir“n tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithˆmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithˆmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).

rwp@1Timothy:4:15 @{Be diligent in these things} (\tauta meleta\). Old verb from \meletˆ\ (care, practice), present active imperative, "keep on practising these things." In N.T. only here and strkjv@Acts:4:25|. {Give thyself wholly to them} (\en toutois isthi\). Present imperative second person singular of \eimi\, "keep on in these things." Note five uses of \en\ in verse 12| and three datives in verse 14|. Plutarch (Pomp. 656 B) says Caesar was \en toutois\ ("in these things"). It is like our "up to his ears" in work (\in medias res\) and sticking to his task. {Thy progress} (\sou hˆ prokopˆ\). _Koin‚_ word from \prokopt“\, to cut forward, to blaze the way, in N.T. only here and strkjv@Phillipians:1:12,25|. Paul's concern (purpose, \hina\ and present subjunctive \ˆi\ of \eimi\) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him.

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

rwp@1Timothy:5:14 @{I desire} (\boulomai\). See strkjv@2:8|. {The younger widows} (\ne“teras\). No article and no word for widows, though that is clearly the idea. \Ne“teras\ is accusative of general reference with \gamein\ (to marry) the object (present infinitive active) of \boulomai\. {Bear children} (\teknogonein\). A compound verb here only in N.T. and nowhere else save in Anthol. See \teknogonia\ in strkjv@2:15|. {Rule the household} (\oikodespotein\). Late verb from \oikodespotˆs\ (Mark:14:14|), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon). {Occasion} (\aphormˆn\). Old word (\apo, hormˆ\), a base to rush from, Pauline use in strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13|. {To the adversary} (\t“i antikeimen“i\). Dative case of the articular participle of \antikeimai\, a Pauline idiom (Phillipians:1:28|). {Reviling} (\loidorias\). Old word (from \loidore“\), in N.T. only here and strkjv@1Peter:3:9|. Genitive case with \charin\.

rwp@1Timothy:5:16 @{That believeth} (\pistˆ\). "Believing woman." {Hath widows} (\echei chˆras\). The "any believing woman" is one of the household-rulers of verse 14|. The "widows" here are the widows dependent on her and who are considered as candidates to be enrolled in the list. {Let her relieve them} (\eparkeit“ autais\). For this verb (imperative present active) see verse 10|. {Let not be burdened} (\mˆ bareisth“\). Present passive imperative (in prohibition \mˆ\) of \bare“\, old verb (\baros\, burden), Pauline word (2Corinthians:1:8|). {That are widows indeed} (\tais ont“s chˆrais\). Dative case with \eparkesˆi\ (first aorist active subjunctive with \hina\, final clause). See verse 3| for this use of \ont“s\ with \chˆrais\ "the qualified and enrolled widows." Cf. verse 9|.

rwp@1Timothy:5:17 @{The elders that rule well} (\hoi kal“s proest“tes presbuteroi\). See verse 1| for ordinary sense of \presbuteros\ for "older man." But here of position in same sense as \episkopos\ (3:2|) as in strkjv@Titus:1:5| = \episkopos\ in verse 7|. Cf. Luke's use of \presbuteros\ (Acts:20:17|) = Paul's \episkopous\ (Acts:20:28|). \Proest“tes\ is second perfect active participle of \proistˆmi\ (intransitive use) for which see strkjv@3:4|. {Let be counted worthy} (\axiousth“san\). Present passive imperative of \axio“\, to deem worthy (2Thessalonians:1:11|). With genitive case here. {Of double honour} (\diplˆs timˆs\). Old and common contract adjective (\diploos\, two-fold, in opposition to \haploos\, single fold). But why "of double honour"? See strkjv@6:1| for "of all honour." White suggests "remuneration" rather than "honour" for \timˆs\ (a common use for price or pay). Liddon proposes "honorarium" (both honour and pay and so "double"). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. {Especially those who labour in word and teaching} (\malista hoi kopi“ntes en log“i kai didaskaliƒi\). Either those who work hard or toil (usual meaning of \kopia“\, strkjv@2Timothy:2:6|) in preaching and teaching (most probable meaning. See verse 18|) or those who teach and preach and not merely preside (a doubtful distinction in "elders" at this time). See strkjv@Titus:1:8f|. See both \kopia“\ and \proistamai\ used for same men (elders) in strkjv@1Thessalonians:5:12| and the use of \kopia“\ in strkjv@1Corinthians:15:10; strkjv@16:16|.

rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phim“seis\). Prohibition by \ou\ and future (volitive) indicative of \phimo“\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See strkjv@1Corinthians:9:9| for \alo“nta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergatˆs tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \tˆs trophˆs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergatˆs\ (labourer) see strkjv@Phillipians:3:2|.

rwp@1Timothy:5:19 @{Against an elder} (\kata presbuterou\). In the official sense of verses 17f|. {Receive not} (\mˆ paradechou\). Present middle imperative with \mˆ\ (prohibition) of \paradechomai\, to receive, to entertain. Old verb. See strkjv@Acts:22:18|. {Accusation} (\katˆgorian\). Old word (from \katˆgoros\). In N.T. only here, strkjv@Titus:1:6; strkjv@John:18:29| in critical text. {Except} (\ektos ei mˆ\). For this double construction see strkjv@1Corinthians:14:5; strkjv@15:2|. {At the mouth of} (\epi\). Idiomatic use of \epi\ (upon the basis of) as in strkjv@2Corinthians:13:1|.

rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina mˆ\ and present passive subjunctive (\blasphˆmˆtai\).

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

rwp@1Timothy:6:12 @{Fight the good fight} (\ag“nizou ton kalon ag“na\). Cognate accusative with present middle imperative of \ag“niz“\, Pauline word (1Corinthians:9:25; strkjv@Colossians:1:29|). {Lay hold on} (\epilabou\). Second (ingressive) aorist middle imperative of \epilamban“\, "get a grip on." See same verb with genitive also in verse 19|. {Thou wast called} (\eklˆthˆs\). First aorist passive of \kale“\ as in strkjv@1Corinthians:1:9; strkjv@Colossians:3:15|. {The good confession} (\tˆn kalˆn homologian\). Cognate accusative with \h“mologˆsas\ (first aorist active indicative of \homologe“\, the public confession in baptism which many witnessed. See it also in verse 13| of Jesus.

rwp@1Timothy:6:13 @{Who quickeneth all things} (\tou z“ogonountos ta panta\). Present active participle of \z“ogone“\ (\z“ogonos\, from \z“os, gen“\), late word to give life, to bring forth alive, in N.T. only here and strkjv@Acts:7:19|. See strkjv@1Samuel:2:6|. {Before Pontius Pilate} (\epi Pontiou Peilatou\). Not "in the time of," but "in the presence of." {Witnessed} (\marturˆsantos\). Note \marture“\, not \homologe“\ as in verse 12|. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in strkjv@John:18|.

rwp@1Timothy:6:16 @{Who only hath immortality} (\ho monos ech“n athanasian\). "The one who alone has immortality." \Athanasia\ (\athanatos\, \a\ privative and \thanatos\), old word, in N.T. only here and strkjv@1Corinthians:15:53f|. Domitian demanded that he be addressed as "_Dominus et Deus noster_." Emperor worship may be behind the use of \monos\ (alone) here. {Unapproachable} (\aprositon\). See strkjv@Psalms:104:2|. Late compound verbal adjective (\a\ privative, \pros, ienai\, to go). Here only in N.T. Literary _Koin‚_ word. {Nor can see} (\oude idein dunatai\). See \aoraton\ in strkjv@Colossians:1:15| and also strkjv@John:1:18; strkjv@Matthew:11:27|. The "amen" marks the close of the doxology as in strkjv@1:17|.

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

rwp@1Timothy:6:18 @{That they do good} (\agathoergein\). Late word (\agathos\, \erg“\), in N.T. only here and strkjv@Acts:14:17|. {Rich in good works} (\ploutein en ergois kalois\). See strkjv@Luke:12:21| "rich toward God" and strkjv@Matthew:6:19f.| for "treasures in heaven." {Ready to distribute} (\eumetadotous\). Late and rare verbal (\eu, meta, did“mi\). Free to give, liberal. Only here in N.T. {Willing to communicate} (\koin“nikous\). Old adjective, ready to share, gracious, liberal again. Only here in N.T. See strkjv@Galatians:6:6; strkjv@Phillipians:4:15|.

rwp@1Timothy:6:19 @{Laying up in store} (\apothˆsaurizontas\). Late literary word (\apo\ and \thˆsauriz“\), only here in N.T. Same paradox as in strkjv@Matthew:6:19f.|, "laying up in store" by giving it away. {Which is life indeed} (\tˆs ont“s z“ˆs\). See strkjv@5:3| for \ont“s\. This life is merely the shadow of the eternal reality to come.

rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tˆn parathˆkˆn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathˆkˆn\ (from \paratithˆmi\, to place beside as a deposit, strkjv@2Timothy:2:2|), a banking figure, common in the papyri in this sense for the Attic \parakatathˆkˆ\ (Textus Receptus here, strkjv@2Timothy:1:12,14|). See substantive also in strkjv@2Timothy:1:12,14|. {Turning away from} (\ektrepomenos\). Present middle participle of \ektrep“\, for which see strkjv@1:6; strkjv@5:15|. {Babblings} (\kenoph“nias\). From \kenoph“nos\, uttering emptiness. Late and rare compound, in N.T. only here and strkjv@2Timothy:2:16|. {Oppositions} (\antitheseis\). Old word (\anti, thesis\), antithesis, only here in N.T. {Of the knowledge which is falsely so called} (\tˆs pseud“numou gn“se“s\). "Of the falsely named knowledge." Old word (\pseudˆs, onoma\). Our "pseudonymous." Only here in N.T.

rwp@1Timothy:6:21 @{Have erred} (\ˆstochˆsan\). First aorist active indicative of \astoche“\. See strkjv@1:6| for this word.

rwp@2Corinthians:1:4 @{In all our affliction} (\epi pasˆi tˆi thlipsei hˆm“n\). \Thlipsis\ is from \thlib“\, to press, old and common word, as tribulation is from Latin _tribulum_ (roller). See on ¯Matthew:13:21| and strkjv@1Thessalonians:1:6|. The English affliction is Latin _afflictio_ from _ad-fligere_, to strike on. {That we may be able to comfort} (\eis to dunasthai hˆmas parakalein\). Purpose clause with \eis\ and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher's life, in any Christian's life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. {Wherewith} (\hˆs\). Genitive case of the relative attracted to that of the antecedent \paraklˆse“s\. The case of the relative here could have been either the accusative \hˆn\ with the passive verb retained as in strkjv@Mark:10:38| or the instrumental \hˆi\. Either is perfectly good Greek (cf. strkjv@Ephesians:1:6; strkjv@4:1|). Personal experience of God's comfort is necessary before we can pass it on to others.

rwp@2Corinthians:1:7 @{Our hope for you} (\hˆ elpis hˆm“n huper hum“n\). The old word \elpis\, from \elpiz“\, to hope, has the idea of waiting with expectation and patience. Songs:here it is "steadfast" (\bebaia\, stable, fast, from \bain“\, to plant the feet down). {Partakers} (\koin“noi\). Partners as in strkjv@Luke:5:10|.

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

rwp@2Corinthians:1:22 @{Sealed us} (\sphragisamenos hˆmas\). From \sphragiz“\ old verb, common in LXX and papyri for setting a seal to prevent opening (Daniel:6:17|), in place of signature (1Kings:21:18|). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's _Vocabulary_). {The earnest of the Spirit} (\ton arrab“na tou pneumatos\). A word of Semitic origin (possibly Phoenician) and spelled both \arab“n\ and \arrab“n\. It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; strkjv@5:5; strkjv@Ephesians:1:14|. It is part payment on the total obligation and we use the very expression today, "earnest money." It is God, says Paul, who has done all this for us and God is Paul's pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God's.

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

rwp@2Corinthians:3:15 @{Whensoever Moses is read} (\hˆnika an anagin“skˆtai M“usˆs\). Indefinite temporal clause with \hˆnika\ an and the present passive subjunctive. {A veil lieth upon their heart} (\epi tˆn kardian aut“n keitai\). Vivid and distressing picture, a fact that caused Paul agony of heart (Romans:9:1-5|). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mark:7:8f.|).

rwp@2Corinthians:3:18 @{We all} (\hˆmeis pantes\). All of us Christians, not merely ministers. {With unveiled face} (\anakekalummen“i pros“p“i\). Instrumental case of manner. Unlike and like Moses. {Reflecting as in a mirror} (\katoptrizomenoi\). Present middle participle of \katoptriz“\, late verb from \katoptron\, mirror (\kata, optron\, a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in strkjv@1Corinthians:13:12|. There is an inscription of third century B.C. with \egkatoptrisasthai eis to hud“r\, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. {Are transformed} (\metamorphoumetha\). Present passive (are being transformed) of \metamorpho“\, late verb and in papyri. See on ¯Matthew:17:2; strkjv@Mark:9:2| where it is translated "transfigured." It is the word used for heathen mythological metamorphoses. {Into the same image} (\tˆn autˆn eikona\). Accusative retained with passive verb \metamorphoumetha\. Into the likeness of God in Christ (1Corinthians:15:48-53; strkjv@Romans:8:17,29; strkjv@Colossians:3:4; strkjv@1John:3:2|). {As from the Lord the Spirit} (\kathaper apo Kuriou pneumatos\). More likely, "as from the Spirit of the Lord."

rwp@2Corinthians:4:2 @{But we have renounced} (\alla apeipametha\). Indirect middle second aorist (timeless aorist) indicative of \apeipon\ (defective verb) with \a\ of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T. {The hidden things of shame} (\ta krupta tˆs aischunˆs\). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter. {In craftiness} (\en panourgiƒi\). Old word from \panourgos\ (\pan, ergon\), a doer of any deed (good or bad), clever, cunning, deceitful. See on ¯Luke:20:23|. {Handling deceitfully} (\dolountes\). Present active participle of \dolo“\, from \dolos\, deceit (from \del“\, to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine. {To every conscience of men} (\pros pƒsan suneidˆsin anthr“p“n\). Not to whim, foible, prejudice. See strkjv@3:1-6| for "commending" (\sunistanontes\).

rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ai“nos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphl“sen\). First aorist active of \tuphlo“\, old verb to blind (\tuphlos\, blind). They refused to believe (\apist“n\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton ph“tismon\). The illumination, the enlightening. Late word from \photiz“\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to mˆ augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \augˆ\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."

rwp@2Corinthians:4:7 @{This treasure} (\ton thˆsauron touton\). On \thˆsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeuˆ\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\hˆ huperbolˆ\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--ˆi\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\mˆ ex hˆm“n\).

rwp@2Corinthians:4:8 @{Pressed} (\thlibomenoi\). From \thlib“\, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9| that vividly picture Paul's ministerial career. {Yet not straitened} (\all' ou stenoch“roumenoi\). Each time the exception is stated by \all' ou\. From \stenoch“re“\ (\stenoch“ros\, from \stenos\, narrow, \ch“ros\, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and strkjv@2Corinthians:6:12|. {Yet not unto despair} (\all' ouk exaporoumenoi\). Late perfective compound with \ex-\ of \exapore“\. A very effective play on words here, lost, but not lost out.

rwp@2Corinthians:4:10 @{Bearing about} (\peripherontes\). Ignatius was called \Theophoros\, God-bearer. See strkjv@1Corinthians:15:31| where Paul says "I die daily" and strkjv@Phillipians:3:10; strkjv@Colossians:1:24|. {The dying of Jesus} (\tˆn nekr“sin tou Iˆsou\). Late word from \nekro“\, to put to death. In Galen. In N.T. only here and strkjv@Romans:4:19|.

rwp@2Corinthians:4:13 @{According to that which is written} (\kata to gegrammenon\). This formula in legal documents in the papyri (_Bible Studies_, p. 250). Paul makes adaptation of the words in strkjv@Psalms:95:1|. {We also believe} (\kai hˆmeis pisteuomen\). Like the Psalmist. And therefore can speak with effect. Otherwise useless. {Shall present us with you} (\kai parastˆsei sun hˆmin\). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from strkjv@1Corinthians:7:29; strkjv@10:11; strkjv@15:51|.

rwp@2Corinthians:4:15 @{Being multiplied through the many} (\pleonasasa dia t“n pleion“n\). Late word \pleonaz“\ from \pleon\, more, "making more through the more," with play on \pleon\. One can think of Bunyan's _Grace Abounding_.

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

rwp@2Corinthians:4:18 @{While we look not} (\mˆ skopount“n hˆm“n\). Genitive absolute with participle of \skope“\ from \skopos\, goal. {Temporal} (\proskaira\). Rather temporary, for a season (\pros kairon\). Late word. See on ¯Matthew:13:21|. See strkjv@1Corinthians:13:12; strkjv@Hebrews:11:1|.

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthˆi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu“\) for striking down a tent. {The earthly house of our tabernacle} (\hˆ epigeios hˆm“n oikia tou skˆnous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\skˆnos\, another form of \skˆnˆ\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomˆn ek theou\). This \oikodomˆ\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \skˆnos\. {Not made with hands} (\acheiropoiˆton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiˆton\ and the newly made vernacular \acheiropoiˆton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@2Corinthians:5:2 @{To be clothed upon with our habitation which is from heaven} (\to oikˆtˆrion hˆm“n to ex ouranou ependusasthai\). First aorist middle infinitive of late verb \ependu“\, double compound (\ep, en\) to put upon oneself. Cf. \ependutˆs\ for a fisherman's linen blouse or upper garment (John:21:7|). \Oikˆtˆrion\ is old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place).

rwp@2Corinthians:5:8 @{We are of good courage} (\tharroumen\). Good word for cheer and same root as \tharse“\ (Matthew:9:2,22|). Cheer up. {Are willing rather} (\eudokoumen\). Rather, "We are well-pleased, we prefer" if left to ourselves. Cf. strkjv@Phillipians:1:21f|. Same \eudoke“\ used in strkjv@Luke:3:22|. {To be at home with the Lord} (\endˆmˆsai pros ton Kurion\). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul.

rwp@2Corinthians:5:10 @{Before the judgment-seat of Christ} (\emprosthen tou bˆmatos tou Christou\). Old word \bˆma\, a step (from \bain“\), a platform, the seat of the judge (Matthew:27:19|). Christ is Saviour, Lord, and Judge of us all (\tous pantas\, the all). {That each may receive} (\hina komisˆtai hekastos\). Receive as his due, \komiz“\ means, old verb. See on ¯Matthew:25:27|. {Bad} (\phaulon\). Old word, akin to German _faul_, worthless, of no account, base, wicked.

rwp@2Corinthians:5:12 @{As giving you occasion of glorying} (\aphormˆn didontes humin kauchˆmatos\). An old Greek word (\apo, hormˆ\, onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more. {That ye may have wherewith to answer} (\hina echˆte pros\). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts. {In appearance, and not in heart} (\en pros“p“i kai mˆ en kardiƒi\). He means the Judaizers who were braggarts about their orthodox Judaism.

rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hˆmas heaut“i dia Christou\). Here Paul uses one of his great doctrinal words, \katallass“\, old word for exchanging coins. \Diallass“\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass“\ is old verb, but more frequent in later writers. We find \sunallass“\ in strkjv@Acts:7:26| and \apokatallass“\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallagˆ\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hˆmin tˆn diakonian tˆs katallagˆs\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

rwp@2Corinthians:5:19 @{To wit, that} (\h“s hoti\). Latin puts it _quoniam quidem_. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, _Prol_., p. 212; Robertson, _Grammar_, p. 1033). It is in strkjv@Esther:4:14|. See also strkjv@2Corinthians:11:21; strkjv@2Thessalonians:2:2|. It probably means "how that." {Not reckoning} (\mˆ logizomenos\). What Jesus did (his death for us) stands to our credit (Romans:8:32|) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusˆi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\h“s tou theou parakalountos di' hˆm“n\). Genitive absolute with \h“s\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagˆte t“i the“i\). Second aorist passive imperative of \katallass“\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton mˆ gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\mˆ gnonta\, second aorist active participle of \gin“sk“\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoiˆsen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hˆmeis gen“metha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).

rwp@2Corinthians:6:3 @{Giving no occasion of stumbling in any thing} (\mˆdemian en mˆdeni didontes proskopˆn\). \Proskopˆ\, late word (Polybius, LXX), from \proskopt“\, to strike against, to stumble. Only here in N.T. Note double negative in the Greek. {That the ministry be not blamed} (\hina mˆ m“mˆthˆi hˆ diakonia\). Negative purpose (\hina mˆ\). First aorist passive subjunctive of old verb \m“maomai\ from \m“mos\, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, _That the Ministry Be Not Blamed_.

rwp@2Corinthians:6:4 @{But in everything commending ourselves} (\all' en panti sunistanontes heautous\). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as {ministers of God} (\h“s theou diakonoi\) under three aspects, the first with {in} (\en\) verses 3-7a|, the second with {by} (\dia\) verses 7b,8|, the third with {as} (\h“s\) verses 9-10|. The negative view with \en\ we have in verse 3|, then the positive in verses 4-7a|. Each word carries a story that can be filled in from Paul's own life as a preacher with an echo in that of us all. {In distresses} (\en stenoch“riais\). In tight places (12:10|). Late word from \stenoch“re“\ (see on strkjv@4:8|).

rwp@2Corinthians:6:5 @{In stripes} (\en plˆgais\). In blows, wounds (Luke:10:30; strkjv@12:48; strkjv@Acts:16:23,33|). Our plague. {In tumults} (\en akatastasiais\). See on strkjv@1Corinthians:14:33|). Instabilities, often from politics. {In watchings} (\en agrupniais\). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and strkjv@11:27|. Paul knew all about this.

rwp@2Corinthians:6:8 @{By glory and dishonour} (\dia doxˆs kai atimias\). Here \dia\ is no longer instrument, but state or condition. \Doxa\ here is glory. See strkjv@Romans:9:21; strkjv@2Timothy:2:20| for contrast between honour and dishonour (\timˆ, atimia\). {By evil report and good report} (\dia dusphˆmias kai euphˆmias\). Play on the words with prefixes \dus-\ and \eu-\ and \phˆmˆ\. \Dusphˆmia\ is a late word, only here in N.T. \Euphˆmia\, old and common word, only here in N.T. {As deceivers and yet true} (\h“s planoi kai alˆtheis\). Paul takes up \h“s\ now in place of \dia\ which succeeded \en\. Note use of \kai\ in sense of "and yet" (adversative). \Planos\ is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. \plana“\, to lead astray, used of Christ, strkjv@John:7:12|). In N.T. only here; strkjv@Matthew:27:63| (of Christ by Pharisees); strkjv@2John:1:7|. "In the Clementines St. Paul is expressly described by his adversaries as \planos\ and as disseminating deceit (\planˆn\)" (Bernard). Such slander from one's enemies is praise.

rwp@2Corinthians:6:10 @{Always rejoicing} (\aei chairontes\). Even in sorrow (11:9; strkjv@1Thessalonians:5:16; strkjv@Romans:5:3-5; strkjv@9:2; strkjv@Phillipians:2:18,27; strkjv@3:1; strkjv@4:4,15|). {Yet making many rich} (\pollous de ploutizontes\). Old word from \ploutos\ (wealth), to enrich. Spiritual riches Paul has in mind as in strkjv@1Corinthians:1:5| (cf. strkjv@Matthew:5:37|). {As having nothing and yet possessing all things} (\h“s mˆden echontes kai panta katechontes\). Contrast between \mˆden\ (nothing) and \panta\ (all things, cf. strkjv@1Corinthians:3:22|) and \ech“\ (to have) and \katech“\ (to hold down, to hold fast). Play on words (simple and compound) as in strkjv@3:2; strkjv@4:8|. Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in strkjv@2:14|.

rwp@2Corinthians:6:13 @{Now for a recompense in like kind} (\tˆn de autˆn antimisthian\). No example of this expressive word outside of this passage and strkjv@Romans:1:27| and later Christian writers. Paul may have found it in use in the _Koin‚_ vernacular or he may have coined it from \antimisthos\, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. {Be ye also enlarged} (\platunthˆte kai humeis\). As I have been (verse 11|). First aorist passive imperative of \platun“\.

rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\mˆ ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\mˆ ginesthe\ present imperative, not \mˆ genˆsthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metochˆ\). Sharing with and followed by associative instrumental case of \dikaiosunˆi\ (righteousness) and iniquity (\anomiƒi\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koin“nia\). Partnership to light (\ph“ti\ dative case) with (\pros\), facing darkness.

rwp@2Corinthians:6:15 @{Concord} (\sumph“nˆsis\). Symphony. Late word from \sumph“ne“\, only here and ecclesiastical writers, though \sumph“nˆma\ in the papyri. {Belial} (\Belial\). Transliteration of Hebrew word for worthlessness and applied to Satan (_Book of Jubilees_ 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil. {Portion} (\meris\). The fourth of the words. Here by "unbeliever" (\apistou\) Paul means "disbeliever," not just an unconverted man who yet approves Christ.

rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatathese“s\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithˆmi\. {For we are the temple of the living God} (\hˆmeis gar naos theou esmen z“ntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kath“s eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoikˆs“ en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.

rwp@2Corinthians:7:3 @{Not to condemn you} (\pros katakrisin ou\). "Not for condemnation." Late word from \katakrin“\, found in Vettius Valens, and here only in N.T. {To die together and live together} (\eis to sunapothanein kai sunzˆin\). "For the dying together (second aorist ingressive active infinitive of \sunapothnˆsk“\) and living together (present active infinitive)." One article (\to\) with both infinitives. You are in our hearts to share death and life.

rwp@2Corinthians:7:4 @{I overflow with joy in all our affliction} (\huperperisseuomai tˆi charƒi epi pƒsˆi tˆi thlipsei hˆm“n\). A thoroughly Pauline sentiment. \Perisseu“\ means to overflow, as we have seen. \Huper-perisseu“\ (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate _superabundo_.

rwp@2Corinthians:7:6 @{Cormforteth} (\parakal“n\). See on ¯1:3-7| for this word. {The lowly} (\tous tapeinous\). See on ¯Matthew:11:29|. Literally, low on the ground in old sense (Ezekiel:17:24|). Low in condition as here; strkjv@James:1:9|. In strkjv@2Corinthians:10:1| regarded as abject. In this sense in papyri. "Humility as a sovereign grace is the creation of Christianity" (Gladstone, _Life_, iii, p. 466). {By the coming} (\en tˆi parousiƒi\). Same use of \parousia\ as in strkjv@1Corinthians:16:7| which see. See also strkjv@2Corinthians:7:7; strkjv@10:10|.

rwp@2Corinthians:7:7 @{Wherewith} (\hˆi\). Either locative case with preceding \en\ or instrumental of the relative with \pareklˆthˆ\ (first aorist passive indicative). "The manner in which Paul, so to speak, _fondles_ this word (\parakale“\) is most beautiful" (Vincent). {In you} (\eph' humin\). Over you, upon you. {Your longing} (\tˆn hum“n epipothˆsin\). Late word from \epipothe“\ (\epi\, directive, longing towards, yearning). Only here in N.T. {Mourning} (\odurmon\). Old word from \oduromai\, to lament. Only here in N.T. {Songs:that I rejoiced yet more} (\h“ste me mallon charˆnai\). Result expressed by \h“ste\ and the second aorist passive infinitive of \chair“\ with accusative of general reference.

rwp@2Corinthians:7:11 @{This selfsame thing} (\auto touto\). "This very thing," "the being made sorry according to God" (\to kata theon lupˆthˆnai\, articular first aorist passive infinitive with which \auto touto\ agrees and the proleptic subject of the verb \kateirgasato\. {Earnest care} (\spoudˆn\). Diligence, from \speud“\, to hasten. Cf. strkjv@Romans:12:11|. {Yea} (\alla\). Not adversative use of \alla\, but copulative as is common (half dozen examples here). {Clearing of yourselves} (\apologia\). In the old notion of \apologia\ (self-vindication, self-defence) as in strkjv@1Peter:3:15|. {Indignation} (\aganaktˆsin\). Old word, only here in N.T. From \aganakteo\ (Mark:10:14|, etc.). {Avenging} (\ekdikˆsin\). Late word from \ekdike“\, to avenge, to do justice (Luke:18:5; strkjv@21:22|), vindication from wrong as in strkjv@Luke:18:7|, to secure punishment (1Peter:2:14|). {Pure} (\hagnous\). Kin to \hagios\ (\haz“\, to reverence), immaculate.

rwp@2Corinthians:7:15 @{Whilst he remembereth} (\anamimnˆskomenou\). Present middle participle of \anamimnˆsk“\, to remind, in the genitive case agreeing with \autou\ (his, of him). {The obedience of you all} (\tˆn pant“n hum“n hupakouˆn\). A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. {With fear and trembling} (\meta phobou kai tromou\). He had brought a stern message (1Corinthians:5:5|) and they had trembled at the words of Titus (cf. strkjv@Ephesians:6:5; strkjv@Phillipians:2:12|). Paul had himself come to the Corinthians at first with a nervous dread (1Corinthians:2:3|).

rwp@2Corinthians:8:2 @{Proof} (\dokimˆi\). Tests as of metals as in strkjv@2:9|. {Abundance} (\perisseia\). Late word from \perisseu“\, to overflow. {Their deep poverty} (\hˆ kata bathous pt“cheia aut“n\). \Pt“cheia\ is old word from \pt“cheu“\, to be a beggar, as of Jesus in strkjv@8:9| (from \pt“chos\, cowering in fear and poverty, as in strkjv@Luke:14:13|, but ennobled by Christ as in strkjv@Matthew:5:3; strkjv@2Corinthians:8:9|). Poverty down deep. Strabo (LX 419) has \kata bathous\, down to the bottom. {Liberality} (\haplotˆtos\). From \haplous\, single, simple (Matthew:6:22|). "The passage from single-mindedness or simplicity to liberality is not quite obvious" (Plummer). Perhaps "heartiness" supplies the connecting link. See also strkjv@9:11-13|.

rwp@2Corinthians:8:14 @{By equality} (\ex isotˆtos\). Old word from \isos\, fair, equal. In N.T. only here and strkjv@Colossians:4:1|. {Abundancy} (\perisseuma\). Late word from \perisseu“\ like \perisseia\ (verse 2|) Cf. strkjv@Matthew:12:34|. {Want} (\husterˆma\). Late word from \hustere“\, to be in want. See also strkjv@9:12; strkjv@Luke:21:4| (cf. \husterˆsis\ in strkjv@Mark:12:44|).

rwp@2Corinthians:8:19 @{But who was also appointed} (\alla kai cheirotonˆtheis\). Anacoluthon. The first aorist passive participle \cheirotonˆtheis\ is from \cheirotone“\, old verb to stretch out the hands (\cheir tein“\) and so to vote in public. The idea is that this brother was chosen by the churches, not by Paul. Only here in N.T. save strkjv@Acts:14:23| where it means to appoint without notion of raising the hands. In strkjv@Acts:10:41| we have \procheirotone“\. {To travel with us} (\sunekdˆmos\). Late word for travelling companion. Songs:in the inscriptions (\sun\, together with, \ekdˆmos\, away from home).

rwp@2Corinthians:9:5 @{I thought} (\hegˆsamˆn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelth“sin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartis“si\). Late and rare double compound verb \prokatartiz“\ (in Hippocrates). Only here in N.T. See \katartiz“\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tˆn proepˆggelmenˆn eulogian hum“n\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautˆn hetoimˆn einai\). Here the infinitive alone (\einai\) is used to express purpose without \h“ste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautˆn\). The feminine form \hetoimˆn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai mˆ h“s pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

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:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\pƒsan autarkeian\). Old word from \autarkˆs\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, pƒsan\, in everything, always, all sufficiency).

rwp@2Corinthians:9:9 @{As it is written} (\kath“s gegraptai\). strkjv@Psalms:92:3,9|. Picture of the beneficent man. {He hath scattered abroad} (\eskorpisen\). First aorist active indicative of \skorpiz“\, to scatter, _Koin‚_ verb for \skedannumi\ of the Attic. Probably akin to \skorpios\ (scorpion) from root \skarp\, to cut asunder. See on ¯Matthew:12:30|. It is like sowing seed. {To the poor} (\tois penˆsin\). Old word from \penamai\, to work for one's living. Latin _penuria_ and Greek \peina“\, to be hungry, are kin to it. Only N.T. instance and to be distinguished from \pt“chos\, beggar, abjectly poor.

rwp@2Corinthians:9:10 @{Supplieth} (\epichorˆg“n\). Late _Koin‚_ compound verb from \epi\ and \chorˆge“\, just below (1Peter:4:11|). \Chorˆgos\ is old word for leader of a chorus (\choros, hˆgeomai\) or chorus-leader. The verb means to furnish a chorus at one's own expense, then to supply in general. N.T. examples of \epichorˆge“\ are strkjv@2Corinthians:9:10; strkjv@Galatians:3:15; strkjv@Colossians:2:19; strkjv@2Peter:1:5|. {Shall multiply} (\plˆthunei\). Future active indicative of \plˆthun“\, old verb from \plˆthus\, fulness. Cf. strkjv@Acts:6:1|. {Fruits} (\genˆmata\). Correct reading (from \ginomai\, to become) and not \gennˆmata\ (from \genna“\, to beget). This spelling is supported by LXX where Thackeray shows that \genˆmata\ in LXX refers to vegetables and \gennˆmata\ to animals. The papyri support this distinction (Moulton and Milligan's _Vocabulary_).

rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg“ Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prautˆtos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prautˆs\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieikˆs\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\ap“n tharr“\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.

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

rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla tˆs 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 t“i the“i\). This dative of personal interest (ethical dative) can be like \asteios t“i the“i\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochur“mat“n\). \Kathairesis\ is old word from \kathaire“\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochur“ma\ 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@2Corinthians:10:6 @{Being in readiness} (\en hetoim“i echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoim“s ech“\ for the same idea (adverb \hetoim“s\). {Disobedience} (\parakoˆn\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou“\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupakoˆ\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plˆr“thˆi hum“n hˆ hupakoˆ\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

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

rwp@2Corinthians:11:13 @{False apostles} (\pseudapostoloi\). From \pseudˆs\, false, and \apostolos\. Paul apparently made this word (cf. strkjv@Revelation:2:2|). In verse 26| we have \pseudadelphos\, a word of like formation (Galatians:2:4|). See also \pseudochristoi\ and \pseudoprophˆtai\ in strkjv@Mark:13:22|. {Deceitful} (\dolioi\). Old word from \dolos\ (lure, snare), only here in N.T. (cf. strkjv@Romans:16:18|). {Fashioning themselves} (\metaschˆmatizomenoi\). Present middle (direct) participle of the old verb \metaschˆmatiz“\ for which see on strkjv@1Corinthians:4:6|. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13,14,15|.

rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthˆn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz“\, from \rabdos\, rod, _Koin‚_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthˆn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz“\ _Koin‚_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagˆsa\). First aorist active of \nauage“\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthˆmeron\) Rare word. Papyri give \nuktˆmar\ with the same idea (night-day). {Have I been in the deep} (\en t“i buth“i pepoiˆka\). Vivid dramatic perfect active indicative of \poie“\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.

rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \lˆist“n\, not \klept“n\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethn“n\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.

rwp@2Corinthians:11:27 @{In labour and travail} (\kop“i kai mochth“i\). Both old words for severe work, combined here as in strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|, "by toil and moil" (Plummer). The rest of the list is like the items in strkjv@2Corinthians:6:4ff|. {In cold} (\en psuchei\). Old word from \psuch“\, to cool by blowing. See strkjv@Acts:28:2|. See the picture of the aged Paul later in the Roman dungeon (2Timothy:4:9-18|).

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

rwp@2Corinthians:12:4 @{Into Paradise} (\eis paradeison\). See on ¯Luke:23:43| for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2|. Some Jews (_Book of the Secrets of Enoch_, chapter viii) make Paradise in the third heaven. The rabbis had various ideas (two heavens, three, seven). We need not commit Paul to any "celestial gradation" (Vincent). {Unspeakable words} (\arrˆta rˆmata\). Old verbal adjective (\a\ privative, \rˆtos\ from \re“\), only here in N.T. {Not lawful} (\ouk exon\). Copula \estin\ omitted. Hence Paul does {not} give these words.

rwp@2Corinthians:12:7 @{By reason of the exceeding greatness} (\tˆi huperbolˆi\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina mˆ huperair“mai\). Present passive subjunctive in final clause of \huperair“\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops tˆi sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \tˆi sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizˆi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.

rwp@2Corinthians:12:9 @{He hath said} (\eirˆken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele“\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hˆdista mallon\). Two adverbs, one superlative (\hˆdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episkˆn“sˆi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.

rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok“\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

rwp@2Corinthians:12:12 @{Of an apostle} (\tou apostolou\). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers or miracles) as in strkjv@Hebrews:2:4|.

rwp@2Corinthians:13:9 @{For we rejoice} (\chairomen gar\). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented. {Your perfecting} (\hum“n katartisin\). Late word from \katartiz“\, to fit, to equip (see verb in verse 11|). In Plutarch, only here in N.T.

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

rwp@2John:1:2 @{For the truth's sake} (\dia tˆn alˆtheian\). Repetition of the word, one of which John is very fond (1John:1:6|, "the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth" (Brooke). {Which abideth in us} (\tˆn menousan en hˆmin\). See strkjv@John:17:19| for "sanctified in truth" and strkjv@1John:2:6| for abiding in Christ, and so it includes all who are in Christ. {It shall be with us} (\meth' hˆm“n estai\). Confident assertion, not a mere wish. Note the order of the words, "With us it shall be" (\estai\ future middle of \eimi\).

rwp@2John:1:3 @{Shall be with us} (\estai meth' hˆm“n\). He picks up the words before in reverse order. Future indicative here, not a wish with the optative (\eie\) as we have in strkjv@1Peter:1:2; strkjv@2Peter:1:2|. The salutation is like that in the Pastoral Epistles: "\Charis\, the wellspring in the heart of God; \eleos\, its outpourings; \eirˆnˆ\, its blessed effect" (David Smith). {And from Jesus Christ} (\kai para Iˆsou Christou\). The repetition of \para\ (with the ablative) is unique. "It serves to bring out distinctly the twofold personal relation of man to the Father and to the Son" (Westcott). "The Fatherhood of God, as revealed by one who being His Son _can_ reveal the Father, and who as man (\Iˆsou\) can make him known to men" (Brooke).

rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\t“n planont“n humƒs\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exˆlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi mˆ homologountes\). "The ones not confessing" (\mˆ\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Iˆsoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elˆluthota\ (perfect active participle) in this same construction with \homologe“\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).

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

rwp@2John:1:13 @{Of thine elect sister} (\tˆs adelphˆs sou tˆs eklektˆs\). Same word \eklektˆ\ as in verse 1; strkjv@Revelation:17:4|. Apparently children of a deceased sister of the lady of verse 1| who lived in Ephesus and whom John knew as members of his church there.

rwp@Info_2Peter @ THE SECOND EPISTLE OF PETER ABOUT A.D. 66 OR 67 BY WAY OF INTRODUCTION MOST DOUBTFUL NEW TESTAMENT BOOK Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of II Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning II Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of II Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\skˆnoma\) for the life in the body, like Peter's use of "tents" (\skˆnas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.

rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorˆge“\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophˆteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai idi“tai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.

rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\h“s hˆmin tˆs theias duname“s autou ded“rˆmenˆs\). Genitive absolute with the causal particle \h“s\ and the perfect middle participle of \d“re“\, old verb, to bestow (\d“rea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\tˆs theias duname“s\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \tˆs theias duname“s\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros z“ˆn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebˆs, euseb“s, eusebe“\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale“\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxˆs kai aretˆs\). Songs:B K L, but Aleph A C P read \idiƒi doxˆi kai aretˆi\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aretˆ\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.

rwp@2Peter:1:9 @{He that lacketh these things} (\h“i mˆ parestin tauta\). "To whom (dative case of possession) these things are not (\mˆ\ because a general or indefinite relative clause)." {Seeing only what is near} (\mu“paz“n\). Present active participle of \mu“paz“\, a rare verb from \mu“ps\ (in Aristotle for a near-sighted man) and that from \mue“ tous “pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mu“paz“\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mu“pasousˆi kai apostrephomenˆi\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lˆthˆn lab“n\). "Having received forgetfulness." Second aorist active participle of \lamban“\ and accusative \lˆthˆn\, old word, from \lˆthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnˆsin lab“n\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@2Peter:1:10 @{Wherefore} (\dio\). Because of the exhortation and argument in verses 5-9|. {Give the more diligence} (\mƒllon spoudasate\). "Become diligent (first aorist ingressive active imperative of \spoudaz“\ as in strkjv@2Timothy:2:15; strkjv@2Peter:1:15|) the more" (\mallon\, not less). {To make} (\poieisthai\). Present middle infinitive of \poie“\, to make for yourselves. {Calling and election} (\klˆsin kai eklogˆn\). Both words (\klˆsin\, the invitation, \eklogˆn\, actual acceptance). See for \eklogˆ\ strkjv@1Thessalonians:1:4; strkjv@Romans:9:11|. {If ye do} (\poiountes\). Present active circumstantial (conditional) participle of \poie“\, "doing." {Ye shall never stumble} (\ou mˆ ptaisˆte pote\). Strong double negative (\ou mˆ pote\) with first aorist active subjunctive of \ptai“\, old verb to stumble, to fall as in strkjv@James:2:10; strkjv@3:2|.

rwp@2Peter:1:11 @{Thus} (\hout“s\). As shown in verse 10|. {Shall be supplied} (\epichorˆgˆthˆsetai\). Future passive of \epichorˆge“\, for which see verse 5|. You supply the virtues above and God will supply the entrance (\hˆ eisodos\, old word already in strkjv@1Thessalonians:1:9|, etc.). {Richly} (\plousi“s\). See strkjv@Colossians:3:16| for this adverb. {Into the eternal kingdom} (\eis tˆn ai“nion basileian\). The believer's inheritance of strkjv@1Peter:1:4| is here termed kingdom, but "eternal" (\ai“nion\ feminine same as masculine). Curiously again in the Stratonicea inscription we find \tˆs ai“niou archˆs\ (of the eternal rule) applied to "the lords of Rome." But this is the spiritual reign of God in men's hearts here on earth (1Peter:2:9|) and in heaven. {Of our Lord and Saviour Jesus Christ} (\tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\). For which idiom see on ¯1:1|.

rwp@2Peter:1:13 @{I think it right} (\dikaion hˆgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\skˆn“mati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skˆnˆ\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \skˆnos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir“\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnˆsei\). Old word, from \hupomimnˆsk“\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."

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

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthˆsantes\). First aorist active participle of \exakolouthe“\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz“\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egn“risamen humin\). First aorist active indicative of \gn“riz“\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tˆn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genˆthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt“\ like \epopteu“\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autoptˆs\ in strkjv@Luke:1:2|. {Of his majesty} (\tˆs ekeinou megaleiotˆtos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

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

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

rwp@2Peter:1:20 @{Knowing this first} (\touto pr“ton gin“skontes\). Agreeing with \poieite\ like \prosechontes\ in verse 19|. {No prophecy of Scripture} (\pƒsa prophˆteia ou\). Like the Hebrew _lo-k“l_, but also in the papyri as in strkjv@1John:2:21| (Robertson, _Grammar_, p. 753). {Is} (\ginetai\). Rather "comes," "springs" (Alford), not "is" (\estin\). {Of private interpretation} (\idias epiluse“s\). Ablative case of origin or source in the predicate as with \gn“mˆs\ in strkjv@Acts:20:3| and with \tou theou\ and \ex hˆm“n\ in strkjv@2Corinthians:4:7|. "No prophecy of Scripture comes out of private disclosure," not "of private interpretation." The usual meaning of \epilusis\ is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved" as the idea here. The verb \epilu“\, to unloose, to untie, to release, occurs twice in the N.T., once (Mark:4:34|) where it can mean "disclose" about parables, the other (Acts:19:39|) where it means to decide. It is the prophet's grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

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

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

rwp@2Peter:2:3 @{In covetousness} (\en pleonexiƒi\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass“\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge“\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu“\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \ap“leia\ (destruction) three times in verses 1-3|.

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

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

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

rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoik“n\). Present active participle of \enkatoike“\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoˆi\). "By sight (instrumental case of \blemma\, old word, from \blep“\ to see, here only in N.T.) and hearing" (instrumental case of \akoˆ\ from \akou“\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hˆmeran ex hˆmerƒs\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hˆmeras eis hˆmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz“\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.

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

rwp@2Peter:2:12 @{But these} (\houtoi de\). The false teachers of verse 1|. {As creatures} (\z“a\). Living creatures, old word, from \z“os\ (alive), strkjv@Jude:1:10; strkjv@Revelation:4:6-9|. {Without reason} (\aloga\). Old adjective, in N.T. only here, strkjv@Jude:1:10; strkjv@Acts:25:27|. Brute beasts like \thˆria\ (wild animals). {Born} (\gegennˆmena\). Perfect passive participle of \genna“\. {Mere animals} (\phusika\). Old adjective in \-ikos\ (from \phusis\, nature), natural animals, here only in N.T. {To be taken} (\eis hal“sin\). "For capture" (old substantive, from \halo“\, here only in N.T.). {And destroyed} (\kai phthoran\). "And for destruction" just like a beast of prey caught. See strkjv@1:4|. {In matters whereof they are ignorant} (\en hois agnoousin\). "In which things they are ignorant." Here \en hois\ = \en toutois ha\ (in those things which), a common Greek idiom. For \agnoe“\ (present active indicative) see strkjv@1Thessalonians:4:13; strkjv@1Timothy:1:7| for a like picture of loud ignoramuses posing as professional experts. {Shall in their destroying surely be destroyed} (\en tˆi phthorƒi aut“n phtharˆsontai\). Second future passive of \phtheir“\. Rhetorical Hebraism in the use of \en phthorƒi\ (same root as \phtheir“\), word four times in II Peter. See strkjv@Jude:1:10|.

rwp@2Peter:2:16 @{But he was rebuked} (\elegxin de eschen\). "But he had rebuke." Second aorist active indicative of \ech“\ and accusative of \elegxis\ (late word from \elegch“\, a periphrasis for \elegch“\, here only in N.T. {For his own transgression} (\idias paranomias\). Objective genitive of \paranomia\, old word (from \paranomos\ lawbreaker), here only in N.T. {A dumb ass} (\hupozugion aph“non\). Dumb is without voice, old word for idols and beasts. The adjective \hupozugios\ (\hupo zugon on\) "being under a yoke," is applied to the ass as the common beast of burden (papyri, Deissmann, _Bible Studies_, p. 160), in N.T. only here and strkjv@Matthew:21:5|. {Spake} (\phthegxamenon\). First aorist middle participle of \phtheggomai\, old verb, to utter a sound, in N.T. only here, verse 18, strkjv@Acts:4:18|. {Stayed} (\ek“lusen\). First aorist active indicative of \k“lu“\, to hinder. {Madness} (\paraphronian\). Only known example of this word instead of the usual \paraphrosunˆ\ or \paraphronˆsis\. It is being beside one's wits.

rwp@2Peter:2:17 @{Without water} (\anudroi\). As in strkjv@Matthew:12:43; strkjv@Luke:11:24|. Old word for common and disappointing experience of travellers in the orient. {Mists} (\homichlai\). Old word for fog, here alone in N.T. {Driven by a storm} (\hupo lailapos elaunomenai\). \Lailaps\ is a squall (Mark:4:37; strkjv@Luke:8:23|, only other N.T. examples). See strkjv@James:3:4| for another example of \elaun“\ for driving power of wind and waves. {For whom} (\hois\). Dative case of personal interest. {The blackness} (\ho zophos\). See verse 4| for this word. {Hath been reserved} (\tetˆrˆtai\). Perfect passive participle of \tˆre“\, for which see verses 4,9|.

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

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

rwp@2Peter:2:22 @{It has happened} (\sumbebˆken\). Perfect active indicative of \sumbain“\, for which see strkjv@1Peter:4:12|. {According to the true proverb} (\to tˆs alˆthous 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} (\h–s lousamenˆ\). \H–s\, 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@2Peter:3:3 @{Knowing this first} (\touto pr“ton gin“skontes\). Present active participle of \gin“sk“\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \gin“skontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschat“n t“n hˆmer“n\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kair“i eschat“i\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou t“n chron“n\ (upon the last of the times). John has usually \tˆi eschatˆi hˆmerƒi\ (on the last day, strkjv@6:39f.|). Here \eschat“n\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmonˆi empaiktai\). Note Peter's play on words again, both from \empaiz“\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaiktˆs\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan“\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel“\, to wish) has almost an adverbial sense here. {Compacted} (\sunest“sa\). See Paul's \sunestˆken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistˆmi\, feminine singular agreeing with \gˆ\ (nearest to it) rather than with \ouranoi\ (subject of \ˆsan\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\t“i tou theou log“i\). Instrumental case \log“i\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rˆmati theou\).

rwp@2Peter:3:6 @{By which means} (\di' h“n\). The two waters above or the water and the word of God. Mayor against the MSS. reads \di' hou\ (singular) and refers it to \log“i\ alone. {Being overshadowed} (\kataklustheis\). First aorist passive participle of \katakluz“\, old compound, here only in N.T., but see \kataklusmos\ in strkjv@2:5|. {With water} (\hudati\). Instrumental case of \hud“r\. {Perished} (\ap“leto\). Second aorist middle indicative of \apollumi\.

rwp@2Peter:3:7 @{That now are} (\nun\). "The now heavens" over against "the then world" (\ho tote kosmos\ verse 6|). {By the same word} (\t“i aut“i log“i\). Instrumental case again referring to \log“i\ in verse 6|. {Have been stored up} (\tethˆsaurismenoi eisin\). Perfect passive indicative of \thˆsauriz“\, for which verb see strkjv@Matthew:6:19; strkjv@Luke:12:21|. {For fire} (\puri\). Dative case of \pur\, not with fire (instrumental case). The destruction of the world by fire is here pictured as in strkjv@Joel:2:30f.; strkjv@Psalms:50:3|. {Being reserved} (\tˆroumenoi\). Present passive participle of \tˆre“\, for which see strkjv@2:4|. {Against} (\eis\). Unto. As in strkjv@2:4,9| and see strkjv@1Peter:1:4| for the inheritance reserved for the saints of God.

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

rwp@2Peter:3:11 @{To be dissolved} (\luomen“n\). Present passive participle (genitive absolute with \tout“n pant“n\, these things all) of \lu“\, either the futuristic present or the process of dissolution presented. {What manner of persons} (\potapous\). Late qualitative interrogative pronoun for the older \podapos\ as in strkjv@Matthew:8:27|, accusative case with \dei huparchein\ agreeing with \humƒs\ (you). See strkjv@1:8| for \huparch“\. {In all holy living and godliness} (\en hagiais anastrophais kai eusebeiais\). "In holy behaviours and pieties" (Alford). Plural of neither word elsewhere in N.T., but a practical plural in \pƒsa anastrophˆ\ in strkjv@1Peter:1:15|.

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

rwp@2Peter:3:16 @{As also in all his epistles} (\h“s kai en pasais epistolais\). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles. {Speaking in them of these things} (\lal“n en autais peri tout“n\). Present active participle of \lale“\. That is to say, Paul also wrote about the second coming of Christ, as is obviously true. {Hard to be understood} (\dusnoˆta\). Late verbal from \dus\ and \noe“\ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2Timothy:2:17|) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like strkjv@Galatians:3:10; strkjv@Romans:3:20,28; strkjv@5:20| (with which cf. strkjv@6:1| as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. {Unlearned} (\amatheis\). Old word (alpha privative and \manthan“\ to learn), ignorant, here only in N.T. {Unsteadfast} (\astˆriktoi\). See on ¯2:14|. {Wrest} (\streblousin\). Present active indicative of \streblo“\, old verb (from \streblos\ twisted, \streph“\, to turn), here only in N.T. {The other scriptures} (\tas loipas graphas\). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Thessalonians:5:27; strkjv@Colossians:4:16|) just as the prophets of old did (2Peter:1:20f.|). Note \loipas\ (rest) here rather than \allas\ (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Matthew:5:21-44; strkjv@15:3-6; strkjv@19:3-10|).

rwp@2Peter:3:17 @{Knowing these things beforehand} (\progin“skontes\). Present active participle of \progin“sk“\ as in strkjv@1Peter:1:20|. Cf. \pr“ton gin“sk“\ (1:20; strkjv@3:1|). Hence they are without excuse for misunderstanding Peter or Paul on this subject. {Beware} (\phulassesthe\). Present middle imperative of \phulass“\, common verb, to guard. {Lest} (\hina mˆ\). Negative purpose, "that not." {Being carried away} (\sunapachthentes\). First aorist passive participle of \sunapag“\, old verb double compound, to carry away together with, in N.T. only here and strkjv@Galatians:2:13|. {With the error} (\tˆi planˆi\). Instrumental case, "by the error" (the wandering). {Of the wicked} (\t“n athesm“n\). See on strkjv@2:7|. {Ye fall from} (\ekpesˆte\). Second aorist active subjunctive with \hina mˆ\ of \ekpipt“\, old verb, to fall out of, with the ablative here (\stˆrigmou\, steadfastness, late word from \stˆriz“\, here alone in N.T.) as in strkjv@Galatians:5:4| (\tˆs charitos exepesate\, ye fell out of grace).

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

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

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

rwp@2Thessalonians:1:5 @{A manifest token of the righteous judgment of God} (\endeigma tˆs dikaias krise“s tou theou\). Old word from \endeiknumi\, to point out, result reached (\-ma\), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in strkjv@Romans:8:3; strkjv@12:1|, or in the nominative absolute when \ho estin\, if supplied, would explain it as in strkjv@Phillipians:1:28|. This righteous judgment is future and final (verses 6-10|). {To the end that you may be counted worthy} (\eis to kataxi“thˆnai humas\). Another example of \eis to\ for purpose with first aorist passive infinitive from \kataxio“\, old verb, with accusative of general reference \humas\ and followed by the genitive \tˆs basileias\ (kingdom of God). See strkjv@1Thessalonians:2:12| for {kingdom of God}. {For which ye also suffer} (\huper hˆs kai paschete\). Ye {also} as well as we and the present tense means that it is still going on.

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

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

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

rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\mˆ tache“s saleuthˆnai humas\). First aorist passive infinitive of \saleu“\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \mˆ\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mˆde throeisthai\). Old verb \throe“\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthˆnai\)" (Milligan). {Either by spirit} (\mˆte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mˆde\ Paul divides into three sources by \mˆte, mˆte, mˆte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mˆte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mˆte di' epistolˆs h“s di' hˆm“n\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\h“s hoti enestˆken hˆ hˆmera tou kuriou\). Perfect active indicative of \enistˆmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enest“ta\, the things present, and \ta mellonta\, the things future (to come). The use of \h“s hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin‚_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

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

rwp@2Thessalonians:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katech“n\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Iˆsous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire“\, in place of \anairˆsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargˆsei tˆi epiphaneiƒi tˆs parousias autou\). This verb \katarge“\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

rwp@2Thessalonians:2:9 @{Whose coming is} (\hou estin hˆ parousia\). Refers to \hon\ in verse 8|. The Antichrist has his \parousia\ also. Deissmann (_Light from the Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his \Parousia\." Antiochus Epiphanes is called _the manifest god_ (III Macc. strkjv@5:35). Songs:the two Epiphanies coincide. {Lying wonders} (\terasin pseudous\). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews:2:4|), power (\dunamis\), signs (\sˆmeia\), wonders (\terata\), but all according to the working of Satan (\kata energeian tou Satana\, the energy of Satan) just as Jesus had foretold (Matthew:24:24|), wonders that would almost lead astray the very elect.

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

rwp@2Thessalonians:3:3 @{But the Lord is faithful} (\pistos de estin ho kurios\). {But faithful is the Lord} (correct rendition), with a play (paronomasia) on \pistis\ by \pistos\ as in strkjv@Romans:3:3| we have a word-play on \apiste“\ and \apistia\. The Lord can be counted on, however perverse men may be. {From the evil one} (\apo tou ponˆrou\). Apparently a reminiscence of the Lord's Prayer in strkjv@Matthew:6:13| \rusai hˆmas apo tou ponˆrou\. But here as there it is not certain whether \tou ponˆrou\ is neuter (evil) like to \ponˆron\ in strkjv@Romans:12:9| or masculine (the evil one). But we have \ho ponˆros\ (the evil one) in strkjv@1John:5:18| and \tou ponˆrou\ is clearly masculine in strkjv@Ephesians:6:16|. If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2|? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in strkjv@2:1-12|, by the phrase here without trying to be too definite.

rwp@2Thessalonians:3:8 @{For nought} (\d“rean\). Adverbial accusative, as a gift, gift-wise (\d“rea\, gift, from \did“mi\). Same claim made to the Corinthians (2Corinthians:11:7|), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals _gratis_, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10|). See strkjv@1Thessalonians:2:9| for labour and travail, and night and day (\nuktos kai hˆmeras\, genitive of time, by night and by day). See strkjv@1Thessalonians:2:9| for rest of the verse in precisely the same words.

rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon d“men humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \did“mi\. On \tupon\ see on ¯1Thessalonians:1:7|.

rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakt“s\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mˆden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\h“i pepisteuka\). Dative case of the relative (\h“i\) with the perfect active of \pisteu“\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass“\, the very word used in strkjv@1Timothy:6:20| with \parathˆkˆn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tˆn parathˆkˆn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathˆkˆ\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinˆn tˆn hˆmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:1:13 @{The pattern of sound words} (\hupotup“sin hugiainont“n log“n\). See strkjv@1Timothy:1:16| for \hupotup“sin\ and strkjv@1Timothy:1:10| for \hugiain“\. {Which} (\h“n\). Genitive plural with \ˆkousas\ (didst hear) or attracted to case of \log“n\ (\akou“\ is used either with the accusative or the genitive).

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

rwp@2Timothy:2:6 @{The husbandman that laboureth} (\ton kopi“nta ge“rgon\). "The toiling tiller of the soil" (\ge“rgon\, from \gˆ\ and \erg“\, worker of the earth). See \ge“rgion\ (field) in strkjv@1Corinthians:3:9| and also strkjv@1Corinthians:9:7|. {First} (\pr“ton\). As is natural and right. {To partake} (\metalambanein\). Old word as in strkjv@Acts:2:46| to share in. Paul elsewhere uses \metech“\ as in strkjv@1Corinthians:9:12|.

rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzˆsomen\, {we shall live with}, from \sunza“\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu“\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnˆsometha\, we shall deny, \arnˆsetai\, he will deny, \arnˆsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.

rwp@2Timothy:2:14 @{That they strive not about words} (\mˆ logomachein\). Word apparently coined by Paul from \logomachia\ (1Timothy:6:4| which see), a back formation in that case. A mere war of words displeases Paul. (Titus:3:9|). {Useful} (\chrˆsimon\). Late and rare word from \chraomai\, here only in N.T. {To the subverting} (\epi katastrophˆi\). Old word (from \katastreph“\, to turn down or over), here only in N.T. (except strkjv@2Peter:2:6| in some MSS., not in Westcott and Hort)." Because of the overthrow" (result \epi\, not aim), useless for this reason. Such war of words merely upsets the hearers.

rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz“\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon t“i the“i\). Dative case \the“i\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatˆn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun“\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome“\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn“\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn“\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

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

rwp@3John:1:6 @{Before the church} (\en“pion ekklˆsias\). Public meeting as the anarthrous use of \ekklˆsia\ indicates, like \en ekklˆsiƒi\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kal“s poiˆseis\). Future active of \poie“\ with adverb \kal“s\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp“\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axi“s tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axi“s\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.

rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban“\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina gin“metha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\tˆi alˆtheiƒi\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge“\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \tˆs charƒs\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).

rwp@3John:1:10 @{If I come} (\ean elth“\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomnˆs“\). Future active indicative of \hupomimnˆsk“\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluar“n hˆmƒs\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hˆmƒs\ (us). {With wicked words} (\logois ponˆrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\mˆ arkoumenos\). Present passive participle of \arke“\ with usual negative \mˆ\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\k“luei\). "He hinders." Present active indicative of \k“lu“\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek tˆs ekklˆsias ekballei\). Here again \ekballei\ can be understood in various ways, like \k“luei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.

rwp@3John:1:11 @{Imitate not} (\mˆ mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoi“n\). Articular present active participle of \agathopoie“\, late and rare verb, in contrast with \ho kakopoi“n\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch he“raken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.

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

rwp@Acts:1:2 @{Until the day in which} (\achri hˆs hˆmeras\). Incorporation of the antecedent into the relative clause and the change of case \hˆi\ (locative) to \hˆs\ (genitive). {Was received up} (\anelˆmpthˆ\). First aorist passive indicative of \analamban“\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analˆmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell“\ (from \en\ and \tell“\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

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

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

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

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

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

rwp@Acts:1:15 @{Brethren} (\adelph“n\). Codex Bezae has "disciples." {Multitude of persons} (\ochlos onomat“n\). Literally, multitude of names. This Hebraistic use of \onoma\=person occurs in the LXX (Numbers:1:2; strkjv@18:20; strkjv@3:40,43; strkjv@26:53|) and in strkjv@Revelation:3:4; strkjv@11:13|. {Together} (\epi to auto\). The word "gathered" is not in the Greek here, but it does occur in strkjv@Matthew:22:34| and that is undoubtedly the idea in strkjv@Luke:17:35| as in strkjv@Acts:2:1,44,47; strkjv@1Corinthians:11:20; strkjv@14:23|. Songs:also here. They were in the same place (\to auto\). {About a hundred and twenty} (\h“s hekaton eikosi\). A crowd for "the upper room." No special significance in the number 120, just the number there.

rwp@Acts:1:18 @{Now this man} (\Houtos men oun\). Note \men oun\ again without a corresponding \de\ as in strkjv@1:6|. Verses 18,19| are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20| Peter resumes and quotes the scripture to which he referred in verse 16|. {Obtained} (\ektˆsato\). First aorist middle indicative of \ktaomai\, to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to strkjv@Matthew:26:14-16; strkjv@27:3-8| which see. {Falling headlong} (\prˆnˆs genomenos\). Attic form usually \pranˆs\. The word means, not "headlong," but "flat on the face" as opposed to \huptios\ on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew:27:5|) and, the rope breaking, fell flat on his face and {burst asunder in the midst} (\elakˆsen mesos\). First aorist active indicative of \lask“\ old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. \Mesos\ is predicate nominative referring to Judas. {Gushed out} (\exechuthˆ\). First aorist passive indicative of \ekche“\, to pour out.

rwp@Acts:1:19 @{Language} (\dialekt“i\). Not a dialect of the Greek, but a different language, the Aramaic. Songs:also in strkjv@2:6; strkjv@21:40|. \Dialektos\ is from \dialegomai\, to converse, to speak between two (\dia\). {Akeldama} (\Hakeldamach\). This Aramaic word Peter explains as "the field of blood." Two traditions are preserved: one in strkjv@Matthew:27:7| which explains that the priests purchased this potter's field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. "The ill-omened name could be used with a double emphasis" (Hackett).

rwp@Acts:2:19 @{Wonders} (\terata\). Apparently akin to the verb \tˆre“\, to watch like a wonder in the sky, {miracle} (\miraculum\), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with \sˆmeia\ (signs) as here and in verse 43|. But {signs} (\sˆmeia\) here is not in the LXX. See on strkjv@Matthew:11:20|. In verse 22| all three words occur together: powers, wonders, signs (\dunamesi, terasi, sˆmeiois\). {As above} (\an“\). This word is not in the LXX nor is "beneath" (\kat“\), both probably being added to make clearer the contrast between heaven and earth. {Blood and fire and vapour of smoke} (\haima kai pur kai atmida kapnou\). A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.

rwp@Acts:2:20 @{Shall be turned} (\metastraphˆsetai\). Second future passive of \metastreph“\, common verb, but only three times in the N.T. (Acts:2:20| from Joel; strkjv@James:4:9; strkjv@Galatians:1:7|). These are the "wonders" or portents of verse 19|. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in strkjv@Matthew:24,25|. In strkjv@Matthew:24:6,29| Jesus had spoken of wars on earth and wonders in heaven. {Before the day of the Lord come, that great and notable day} (\prin elthein hˆmeran kuriou tˆn megalˆn kai epiphanˆ\). The use of \prin\ with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in strkjv@1:25|. The Day of the Lord is a definite conception without the article. {Notable} (\epiphanˆ\) is the same root as epiphany (\epiphaneia\) used of the Second Coming of Christ (2Thessalonians:2:8; strkjv@1Timothy:6:14; strkjv@2Timothy:4:1; strkjv@Titus:2:13|). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Thessalonians:5:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:10|).

rwp@Acts:2:27 @{In Hades} (\eis Hƒidˆn\). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke:16:23|). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of \eis\ here=\en\ is common enough. The Textus Receptus here reads \eis Hƒidou\ (genitive case) like the Attic idiom with \domon\ (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not Gehenna). The English word "hell" is Anglo-Saxon from \helan\, to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in strkjv@Matthew:5:22|. {Thy Holy One} (\ton hosion sou\). Peter applies these words to the Messiah. {Corruption} (\diaphthoran\). The word can mean destruction or putrefaction from \diaphtheir“\, old word, but in N.T. only here and strkjv@Acts:13:34-37|. The Hebrew word in strkjv@Psalms:16| can mean also the pit or the deep.

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

rwp@Acts:2:39 @{The promise} (\hˆ epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\pƒsin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalesˆtai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

rwp@Acts:3:13 @{His servant Jesus} (\ton paida Iˆsoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men pared“kate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradid“mi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.

rwp@Acts:3:20 @{And that he may send the Christ who hath been appointed for you, even Jesus} (\kai aposteilˆi ton prokecheirismenon humin Christon Iˆsoun\). First aorist active subjunctive with \hop“s an\ as in strkjv@15:17| and strkjv@Luke:2:35|. There is little real difference in idea between \hop“s an\ and \hina an\. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21| shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the \Parousia\." Jesus did promise to be with the disciples all the days (Matthew:28:20|), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word \prokecheirismenon\ (perfect passive participle of \procheiriz“\, from \procheiros\, at hand, to take into one's hands, to choose) is the correct text here, not \prokekˆrugmenon\. In the N.T. only here and strkjv@Acts:22:14; strkjv@26:16|. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in strkjv@1Timothy:6:15| and the First Epiphany described in strkjv@1Peter:1:20|.

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

rwp@Acts:3:25 @{Ye} (\Humeis\). Emphatic position. {The covenant which God made} (\tˆs diathˆkˆs hˆs ho theos dietheto\). Literally, "the covenant which God covenanted." \Diathˆkˆ\ and \dietheto\ (second aorist middle indicative of \diathˆmi\) are the same root. See on strkjv@Matthew:26:28|. The covenant (agreement between two, \dia, tithˆmi\) was with Abraham (Genesis:12:1-3|) and repeated at various times (Genesis:18:18; strkjv@22:18; strkjv@26:4|, etc.). In strkjv@Hebrews:9:15-18| the word is used both for covenant and will. The genitive relative \hˆs\ attracted to case of the antecedent.

rwp@Acts:4:3 @{In ward} (\eis tˆrˆsin\). Probably in one of the chambers of the temple. In safe keeping (from \tˆre“\, to guard). Old word, in the N.T. only here and strkjv@Acts:5:18; strkjv@1Corinthians:7:19|. Songs:in papyri. {Now eventide} (\hespera ˆdˆ\). Hence no trial could take place before the next day, a regulation violated in the case of Jesus.

rwp@Acts:5:15 @{Insomuch that} (\h“ste\). With the present infinitive \ekpherein\ and \tithenai\, regular Greek idiom for result. {Into the streets} (\eis tas plateias\). Supply \hodous\ (ways), into the broad ways. {On beds and couches} (\epi klinari“n kai krabatt“n\). Little beds (\klinaria\ diminutive of \klinˆ\) and camp beds or pallets (see on ¯Mark:2:4,9,11|). {As Peter came by} (\erchomenou Petrou\). Genitive absolute with present middle participle. {At the least his shadow might overshadow} (\kan hˆ skia episkiasei\). Future active indicative with \hina\ (common with \hop“s\ in ancient Greek) and \kan\ (crasis for \kai ean\=even if), even if only the shadow. The word for shadow (\skia\, like our "sky") is repeated in the verb and preserved in our "overshadow." There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew:9:20; strkjv@Mark:6:56; strkjv@John:9:5|) and the use of Paul's handkerchief (Acts:19:12|). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.

rwp@Acts:5:16 @{Came together} (\sunˆrcheto\). Imperfect middle, kept on coming. {Round about} (\perix\). Old adverb, strengthened form of \peri\, only here in the N.T. {Vexed} (\ochloumenous\). Present passive participle of \ochle“\, to excite a mob (\ochlos\) against one, to trouble, annoy. Old word, only here in the N.T., though \enochle“\ in strkjv@Luke:6:18|. {Were healed every one} (\etherapeuonto hapantes\). Imperfect passive, were healed one at a time, repetition.

rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball“\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphˆma eis M“usˆn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphˆmia, blasphˆme“, blasphˆmos\, all in the N.T. from \blapt“\, to harm, and \phˆmˆ\, speech, harmful speech, or \blax\, stupid, and \phˆmˆ\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.

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

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bˆma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain“\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech“\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos aut“i teknou\). Genitive absolute with negative \ouk\ rather than \mˆ\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:7:6 @{On this wise} (\hout“s\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gˆi allotriƒi\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\etˆ tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

rwp@Acts:7:26 @{The day following} (\tˆi epiousˆi hˆmerƒi\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epi“n -ousa, -on\). Common phrase in old Greek both with \hˆmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunˆllassen autous eis eirˆnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass“\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass“\. {Do ye wrong one to another} (\adikeite allˆlous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:7:31 @{The sight} (\to horama\). Used of visions in the N.T. as in strkjv@Matthew:17:9|. {As he drew near} (\proserchomenou autou\). Genitive absolute with present middle participle of \proserchomai\. {A voice of the Lord} (\ph“nˆ kuriou\). Here the angel of Jehovah of verse 30| is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark:12:26; strkjv@Matthew:22:32; strkjv@Luke:20:37f.|) that God here describes himself as the God of the living. {Trembled} (\entromos genomenos\). Literally, becoming tremulous or terrified. The adjective \entromos\ (\en, tromos\ from \trem“\, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and strkjv@Acts:16:29|. {Durst not} (\ouk etolma\). Imperfect active, was not daring, negative conative imperfect.

rwp@Acts:7:44 @{The tabernacle of the testimony} (\hˆ skˆnˆ tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skˆnˆ\ (from \skia\, shadow, root \ska\, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt“\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon he“rakei\). Past perfect active of \hora“\, to see (double reduplication).

rwp@Acts:7:52 @{Which of the prophets} (\tina t“n prophˆt“n\). Jesus (Luke:11:47; strkjv@Matthew:23:29-37|) had charged them with this very thing. Cf. strkjv@2Chronicles:36:16|. {Which shewed before} (\prokataggeilantas\). The very prophets who foretold the coming of the Messiah their fathers killed. {The coming} (\tˆs eleuse“s\). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). {Betrayers} (\prodotai\). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and strkjv@Luke:6:16; strkjv@2Timothy:3:4|. It cut like a knife. It is blunter than Peter in strkjv@Acts:3:13|. {Murderers} (\phoneis\). The climax with this sharp word used of Barabbas (3:14|).

rwp@Acts:7:53 @{Ye who} (\hoitines\). The very ones who, _quippe qui_, often in Acts when the persons are enlarged upon (8:15; strkjv@9:35; strkjv@10:41,47|). {As it was ordained by angels} (\eis diatagas aggel“n\). About angels see on ¯7:38|. \Diatagˆ\ (from \diatass“\, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, _Light from the Ancient East_, pp. 89ff., and in N.T. only here and strkjv@Romans:13:2|. At (or as) the appointment of angels (cf. strkjv@Matthew:10:41; strkjv@12:41| for this use of \eis\). {And kept it not} (\kai ouk ephulaxate\). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans:2:23|).

rwp@Acts:7:56 @{Opened} (\diˆnoigmenous\). Perfect passive predicate participle of \dianoignumi\ (cf. strkjv@Matthew:3:16; strkjv@Luke:3:21|). {The son of man} (\ton huion tou anthr“pou\). Elsewhere in the N.T. in Christ's own words. Here Stephen may refer to the words of Jesus as preserved in strkjv@Matthew:26:64|.

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

rwp@Acts:7:59 @{They stoned} (\elithoboloun\). Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as "Lord Jesus" (\Kurie Iˆsou\). {Receive my spirit} (\dexai to pneuma mou\). Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, strkjv@9:14,21; strkjv@22:16|.

rwp@Acts:8:1 @{Was consenting} (\ˆn suneudok“n\). Periphrastic imperfect of \suneudoke“\, a late double compound (\sun, eu, doke“\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeinˆi tˆi hˆmerƒi\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\di“gmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \di“gmos\ from \di“k“\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparˆsan\). Second aorist passive indicative of \diaspeir“\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\plˆn t“n apostol“n\). Preposition \plˆn\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

rwp@Acts:8:2 @{Devout} (\eulabeis\). Only four times in the N.T. (Luke:2:25; strkjv@Acts:2:5; strkjv@8:2; strkjv@22:12|). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. {Buried} (\sunekomisan\). Aorist active indicative of \sunkomiz“\, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. {Lamentation} (\kopeton\). Late word from \koptomai\, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.

rwp@Acts:8:6 @{Gave heed} (\proseichon\). Imperfect active as in verses 10,11|, there with dative of the person (\aut“i\), here with the dative of the thing (\tois legomenois\). There is an ellipse of \noun\ (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word. {When they heard} (\en t“i akouein autous\). Favourite Lukan idiom, \en\ and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them." {Which he did} (\ha epoiei\). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

rwp@Acts:8:9 @{Simon} (\Sim“n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proupˆrchen mageu“n\). An ancient idiom (periphrastic), the present active participle \mageu“n\ with the imperfect active verb from \prouparch“\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu“\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan“n). Present active participle of the verb \existan“\, later form of \existˆmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu“n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."

rwp@Acts:8:22 @{Wickedness} (\kakias\). Only here in Luke's writings, though old word and in LXX (cf. strkjv@1Peter:2:1,16|). {If perhaps} (\ei ara\). _Si forte_. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in strkjv@Mark:11:13|. Peter may have thought that his sin was close to the unpardonable sin (Matthew:12:31|), but he does not close the door of hope. {The thought} (\hˆ epinoia\). Old Greek word from \epinoe“\, to think upon, and so purpose. Only here in the N.T.

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

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

rwp@Acts:9:13 @{How much evil} (\hosa kaka\). How many evil things. Saul's reputation (26:10|) as a persecutor had preceded him. {To thy saints} (\tois hagiois\). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32,41; strkjv@26:10; strkjv@1Corinthians:1:2|, etc.). This common word is from \to hagos\, religious awe or reverence and is applied to God's name (Luke:1:49|), God's temple (Matthew:24:15|), God's people as set apart for God (Luke:1:70; strkjv@2:23; strkjv@Romans:1:7|, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

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

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

rwp@Acts:10:1 @{Cornelius} (\Kornˆlios\). The great Cornelian family of Rome may have had a freedman or descendant who is {centurion} (\hekaton-tarchˆs\, leader of a hundred, Latin _centurio_). See on ¯Matthew:8:5|. These Roman centurions always appear in a favourable light in the N.T. (Matthew:8:5; strkjv@Luke:7:2; strkjv@23:47; strkjv@Acts:10:1; strkjv@22:25; strkjv@27:3|). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. {Of the band called the Italian} (\ek speirˆs tˆs kaloumenˆs Italikˆs\). A legion had ten cohorts or "bands" and sixty centuries. The word \speirˆs\ (note genitive in \-es\ like the Ionic instead of \-as\) is here equal to the Latin _cohors_. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

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

rwp@Acts:10:4 @{Lord} (\kurie\). Cornelius recognizes the angel of God (verse 3|) as God's messenger. {Are gone up} (\anebˆsan\). Timeless second aorist active indicative of \anabain“\. Gone up like the smoke of incense in sacrifices. {For a memorial} (\eis mnˆmosunon\). Old word from \mnˆm“n\. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Matthew:26:13; strkjv@Mark:14:9|). His prayers and his alms proved his sincerity and won the ear of God.

rwp@Acts:10:22 @{Righteous} (\dikaios\). In the Jewish sense as in strkjv@Luke:1:6; strkjv@2:25|. {Well reported of} (\marturoumenos\). Present passive participle as in strkjv@6:3|. Cf. the other centurion in strkjv@Luke:7:4|. {Nation} (\ethnous\). Not \laou\, for the speakers are Gentiles. {Was warned} (\echrˆmatisthˆ\). First aorist passive of \chrˆmatiz“\, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Hebrews:11:7|. Then to be called or receive a name from one's business as in strkjv@Acts:11:26; strkjv@Romans:7:3|.

rwp@Acts:10:25 @{That Peter entered} (\tou eiselthein ton Petron\). This is a difficult construction, for the subject of \egeneto\ (it happened) has to be the articular genitive infinitive \tou eiselthein\ with the accusative of general reference \ton Petron\. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of \tou\ and the infinitive as the subject of a verb occurs in the LXX (2Chronicles:6:7|, etc.). See Robertson, _Grammar_, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in strkjv@Acts:20:3; strkjv@27:1|. But the Codex Bezae avoids this awkward idiom by the genitive absolute (\proseggizontos tou Petrou\) and some additional details (one of the servants ran forward and announced that he was come). {Worshipped him} (\prosekunˆsen\). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26|). Jesus accepted such worship (Matthew:8:2; strkjv@Luke:5:8| by Peter).

rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban“\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' alˆtheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\pros“polˆmptˆs\). This compound occurs only here and in Chrysostom. It is composed of \pros“pon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban“\. The abstract form \pros“polˆmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \pros“polempte“\ in strkjv@James:2:9|. The separate phrase (\lambanein pros“pon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

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

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

rwp@Acts:12:2 @{James the brother of John} (\Iak“bon ton adelphon I“anou\). He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark:10:38ff.; strkjv@Matthew:20:23|). James is the first of the apostles to die and John probably the last. He is not James the Lord's brother (Galatians:1:19|). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. {Killed with the sword} (\aneilen machairˆi\). The verb is a favourite one with Luke (Acts:2:33; strkjv@5:33,36; strkjv@7:28; strkjv@9:23-29; strkjv@10:39|, etc.). Instrumental case and Ionic form of \machaira\. The Jews considered beheading a shameful death as in the case of the Baptist (Matthew:14:10|).

rwp@Acts:12:20 @{Was highly displeased} (\ˆn thumomach“n\). Periphrastic imperfect active of \thumomache“\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parˆsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koit“nos tou basileos\). The one over the bedchamber (\koit“nos\, late word from \koitˆ\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith“\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\ˆitounto eirˆnˆn\). Imperfect middle of \aite“\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai aut“n tˆn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph“\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

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

rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplˆmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.

rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del“\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pƒsˆs rhƒidiourgias\). Late compound from \rhƒidiourgos\ (\rhƒidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhƒidiourgˆma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pƒsˆs dikaiosunˆs\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pƒsˆs, pƒsˆs\), total depravity in every sense. {Wilt thou not cease?} (\ou pausˆi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \mˆ\, {To pervert} (\diastreph“n\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\mˆ blep“n\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periag“n ezˆtei cheirag“gous\). A rather free rendering. Literally, "going about (\periag“n\, present active participle of \periag“\) he was seeking (\ezˆtei\, imperfect active of \zˆte“\) guides (\cheirag“gous\, from \cheir\, hand, and \ag“gos\, guide, from \ag“\, one who leads by the hand)." The very verb \cheirag“ge“\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.

rwp@Acts:13:25 @{As John was fulfilling his course} (\h“s eplˆrou I“anˆs ton dromon\). Imperfect active of \plˆro“\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe“} (\hupo, noe“\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg“\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|). Paul had a true grasp of the message of the Baptist. He uses the very form \l–sai\ (first aorist active infinitive of \lu“\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodˆma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

rwp@Acts:13:43 @{When the synagogue broke up} (\lutheisˆs tˆs sunag“gˆs\). Genitive absolute of first aorist passive participle of \lu“\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\t“n sebomen“n prosˆlut“n\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \prosˆlutoi\ (\pros, ˆlutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\ˆkolouthˆsan\, ingressive aorist active indicative of \akolouthe“\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith“\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.

rwp@Acts:13:44 @{The next Sabbath} (\t“i erchomen“i sabbat“i\). Locative case, on the coming (\erchomen“i\, present middle participle of \erchomai\) Sabbath. Songs:the best MSS., though some have \echomen“i\ (present middle participle of \ech“\ in sense of near, bordering, following as in strkjv@Luke:13:33; strkjv@Acts:29:15|). {Almost} (\schedon\). Old word, but in N.T. only here, strkjv@Acts:19:26; strkjv@Hebrews:9:22|. {Was gathered together} (\sunˆchthˆ\). First aorist (effective) passive indicative of \sunag“\, old and common verb. The "whole city" could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46|). It was an eager and earnest gathering "to hear (\akousai\, first aorist active infinitive of purpose) the word of God" and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul." It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.

rwp@Acts:14:5 @{An onset} (\hormˆ\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin aut“n\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz“\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolˆsai\). First aorist active infinitive of \lithobole“\, late verb from \lithobolos\ (\lithos\, stone, \ball“\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).

rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora“\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug“\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tˆn perich“ron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

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

rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithˆmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachˆlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu“\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

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

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

rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anˆr Maked“n\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\ˆn hest“s\). Second perfect active participle of \histˆmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\boˆthˆson hˆmin\). Ingressive first aorist active imperative of \boˆthe“\ (\boˆ, the“\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

rwp@Acts:16:10 @{We sought} (\ezˆtˆsamen\). This sudden use of the plural, dropped in strkjv@17:1| when Paul leaves Philippi, and resumed in strkjv@20:5| when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we" portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. {Concluding} (\sunbibazontes\). A very striking word, present active participle of \sunbibaz“\, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in strkjv@9:22| of Paul's preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

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} (\h“ste saleuthˆnai ta themelia tou desm“tˆriou\). Regular construction of the first aorist passive infinitive and the accusative of general reference with \h“ste\ 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 \tithˆmi\). 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} (\ˆne“ichthˆsan\). First aorist passive indicative of \anoig“\ (or \-numi\) with triple augment (\ˆ, e, “\), while there is no augment in \anethˆ\ (first aorist passive indicative of \aniˆmi\, 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:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\ane“igmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tˆn machairan\). First aorist middle participle of \spa“\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\ˆmellen\). Imperfect active of \mell“\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug“\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomiz“n\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).

rwp@Acts:16:37 @{Unto them} (\pros autous\). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. {They have beaten us} (\deirantes hˆmas\). First aorist active participle of \der“\, old verb to flay, to skin, to smite. The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham). {Publicly} (\dˆmosiƒi\). This added insult to injury. Common adverb (\hod“i\) supplied with adjective, associative instrumental case, opposed to \idiƒi\ or \kat' oikous\, strkjv@Acts:20:20|) {Uncondemned} (\akatakritous\). This same verbal adjective from \kata-krin“\ with \a\ privative is used by Paul in strkjv@22:25| and nowhere else in the N.T. Rare in late Greek like \akatagn“stos\, but in late _Koin‚_ (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16|). Even slaves in Roman law had a right to be heard. {Men that are Romans} (\anthr“pous Romaious huparchontas\). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in strkjv@Acts:22:27|. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. {Have cast us into prison} (\ebalan eis phulakˆn\). Second aorist active indicative of \ball“\, old verb, with first aorist ending as often in the _Koin‚_ (\-an\, not \-on\). This was the climax, treating them as criminals. {And now privily} (\kai nun lathrƒi\). Paul balances their recent conduct with the former. {Nay verily, but} (\ou gar, alla\). No indeed! It is the use of \gar\ so common in answers (\ge+ara\) as in strkjv@Matthew:27:23|. \Alla\ gives the sharp alternative. {Themselves} (\autoi\). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (\exagaget“san\, third person plural second aorist active imperative of \exag“\). It was a bitter pill to the proud praetors.

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

rwp@Acts:17:6 @{When they found them not} (\mˆ heurontes\). Usual negative \mˆ\ with the participle in the _Koin‚_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche“\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bo“ntes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tˆn oikoumenˆn anastat“santes\). The use of \oikoumenˆn\ (supply \gen\ or \ch“ran\, the inhabited earth, present passive participle of \oike“\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato“\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato“\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin‚_. It is a vigorous and graphic term.

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

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estˆsen hˆmeran\) First aorist active indicative of \histˆmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell“\ and the present active infinitive of \krin“\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri h“i h“risen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \H“i\ (whom) is attracted from the accusative, object of \h“risen\ (first aorist active indicative of \horiz“\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin parasch“n\). Second aorist active participle of \parech“\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith“\, to persuade. {In that he hath raised him from the dead} (\anastˆsas auton ek nekr“n\). First aorist active participle of \anistˆmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Acts:17:32 @{The resurrection of the dead} (\anastasin nekr“n\). Rather, "a resurrection of dead men." No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. {Some mocked} (\hoi men echleuazon\). Imperfect active of \chleuaz“\, a common verb (from \chleuˆ\, jesting, mockery). Only here in the N.T. though late MSS. have it in strkjv@2:13| (best MSS. \diachleuaz“\). Probably inchoative here, began to mock. In contempt at Paul's statement they declined to listen further to "this babbler" (verse 18|) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). {But others} (\hoi de\). A more polite group like those who had invited him to speak (verse 19|). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. " It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again" (Furneaux).

rwp@Acts:18:7 @{Titus Justus} (\Titou Ioustou\). Songs:Aleph E Vulgate, while B has \Titiau Ioustou\, while most MSS. have only \Ioustou\. Evidently a Roman citizen and not Titus, brother of Luke, of strkjv@Galatians:2:1|. We had Barsabbas Justus (Acts:1:23|) and Paul speaks of Jesus Justus (Co strkjv@4:11|). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (\ˆn sunomorousa tˆi sunag“gˆi\). Periphrastic imperfect active of \sunomore“\, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from \sunomoros\ (\sun\, \homoros\ from \homos\, joint, and \horos\, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.|). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.

rwp@Acts:18:15 @{Questions} (\zˆtˆmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomat“n\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' humƒs\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora“\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.

rwp@Acts:18:16 @{He drave them} (\apˆlasen autous\). First aorist active indicative of \apelaun“\, old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

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

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

rwp@Acts:19:12 @{Handkerchiefs} (\soudaria\). Latin word for \sudor\ (sweat). Used in strkjv@Luke:19:20; strkjv@John:11:44; strkjv@20:7|. In two papyri marriage-contracts this word occurs among the toilet articles in the dowry (Deissmann, _Bible Studies_, p. 223). {Aprons} (\simikinthia\). Latin word also, _semicinctilum_ (\semi, cingo\). Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (20:34|) and so wore these aprons. {Departed} (\apallalsethai\). Present passive infinitive with \h“ste\ for actual result as in verse 10|. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit's foot? The poor woman with an issue of blood touched the hem of Christ's garment and was healed (Luke:8:44-46|) as others sought to do (Matthew:14:36|). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2Kings:2:13|). Some even sought help from Peter's shadow (Acts:5:15|).

rwp@Acts:19:13 @{Of the strolling Jews, exorcists} (\t“n perierchomen“n Ioudai“n exorkist“n\). These exorcists travelled around (\peri\) from place to place like modern Gypsy fortune-tellers. The Jews were especially addicted to such practices with spells of sorcery connected with the name of Solomon (Josephus, _Ant_. VIII. 2.5). See also Tobit strkjv@8:1-3. Jesus alludes to those in Palestine (Matthew:12:27; strkjv@Luke:11:19|). The exorcists were originally those who administered an oath (from \exorkiz“\, to exact an oath), then to use an oath as a spell or charm. Only instance here in the N.T. These men regarded Paul as one of their own number just as Simon Magus treated Simon Peter. Only here these exorcists paid Paul the compliment of imitation instead of offering money as Magus did. {To name over} (\onomazein epi\). They heard what Paul said and treated his words as a magic charm or spell to drive the evil spirits out. {I adjure you by Jesus whom Paul preacheth} (\Horkiz“ humas ton Iˆsoun hon Paulos kˆrussei\). Note two accusatives with the verb of swearing (cf. strkjv@Mark:5:7|) as a causative verb (Robertson, _Grammar_, p. 483). The papyri furnish numerous instances of \horkiz“\ in such constructions (Deissmann, _Bible Studies_, p. 281). Note also the article with Jesus, "the Jesus," as if to identify the magic word to the demons with the addition "whom Paul preaches." They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed.

rwp@Acts:19:38 @{Have a matter against any one} (\echousin pros tina logon\). For this use of \ech“ logon\ with \pros\ see strkjv@Matthew:5:32; strkjv@Colossians:3:13|. The town-clerk names Demetrius and the craftsmen (\technitai\) as the parties responsible for the riot. {The courts are open} (\agoraioi agontai\). Supply \hˆmerai\ (days), court days are kept, or \sunodoi\, court-meetings are now going on, Vulgate _conventus forenses aguntur_. Old adjective from \agora\ (forum) marketplace where trials were held. Cf. strkjv@Acts:17:4|. There were regular court days whether they were in session then or not. {And there are proconsuls} (\kai anthupatoi eisin\). Asia was a senatorial province and so had proconsuls (general phrase) though only one at a time, "a rhetorical plural" (Lightfoot). Page quotes from an inscription of the age of Trajan on an aqueduct at Ephesus in which some of Luke's very words occur (\ne“koros, anthupatos, grammateus, dˆmos\). {Let them accuse one another} (\egkaleit“san allˆlois\). Present active imperative of \egkale“\ (\en, kale“\), old verb to call in one's case, to bring a charge against, with the dative. Luke uses the verb six times in Acts for judicial proceedings (19:38,40; strkjv@23:28,29; strkjv@26:2,7|). The town-clerk makes a definite appeal to the mob for orderly legal procedure as opposed to mob violence in a matter where money and religious prejudice unite, a striking rebuke to so-called lynch-law proceedings in lands today where Christianity is supposed to prevail.

rwp@Acts:19:40 @{For indeed we are in danger to be accused concerning this day's riot} (\kai gar kinduneuomen egkaleisthai stase“s peri tˆs sˆmeron\). The text is uncertain. The text of Westcott and Hort means "to be accused of insurrection concerning today's assembly." The peril was real. \Kinduneuomen\, from \kindunos\, danger, peril. Old verb, but in the N.T. only here and strkjv@Luke:8:23; strkjv@1Corinthians:15:30|. {There being no cause for it} (\mˆdenos aitiou huparchontos\). Genitive absolute with \aitios\, common adjective (cf. \aitia\, cause) though in N.T. only here and strkjv@Hebrews:5:9; strkjv@Luke:23:4,14,22|. {And as touching it} (\peri hou\). "Concerning which." But what? No clear antecedent, only the general idea. {Give an account of this concourse} (\apodounai logon peri tˆs sustrophˆs tautˆs\). _Rationem reddere_. They will have to explain matters to the proconsul. \Sustrophˆ\ (from \sun\, together, \streph“\, to turn) is a late word for a conspiracy (Acts:23:12|) and a disorderly riot as here (Polybius). In strkjv@Acts:28:12| \sustreph“\ is used of gathering up a bundle of sticks and of men combining in strkjv@Matthew:17:22|. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting.

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

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

rwp@Acts:20:30 @{From among your own selves} (\ex hum“n aut“n\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph“\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospƒin\). Articular genitive present active participle of purpose from \apospa“\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\hout“s kopi“ntas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopi“ntas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe t“n asthenount“n\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Acts:20:38 @{Sorrowing} (\odun“menoi\). 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} (\h“i eirˆkei\). Relative attracted to the case of the antecedent \log“i\ (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:21:8 @{On the morrow} (\tˆi epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euˆggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptiz“n\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptistˆs\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' aut“i\). Constative aorist active indicative. \Par aut“i\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:21:11 @{Coming} (\elth“n\, second aorist active participle of \erchomai\), taking (\aras\, first aorist active participle of \air“\, to take up), {binding} (\dˆsas\, first aorist active participle of \de“\, to bind). Vivid use of three successive participles describing the dramatic action of Agabus. {Paul's girdle} (\tˆn z“nˆn tou Paulou\). Old word from \z“nnumi\, to gird. See on ¯12:8|. {His own feet and hands} (\heautou tous podas kai tas cheiras\). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Kings:22:11; strkjv@James:2:2; strkjv@Jeremiah:13:1-7; strkjv@Ezekiel:4:1-6|). Jesus interpreted the symbolism of Peter's girding himself (John:21:18|). {So} (\hout“s\). As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. {Shall deliver} (\parad“sousin\). Like the words of Jesus about himself (Matthew:20:19|). He was "delivered" into the hands of the Gentiles and it took five years to get out of those hands.

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

rwp@Acts:22:9 @{But they heard not the voice} (\tˆn de ph“nˆn ouk ˆkousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou“\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn“\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos ˆmˆn ephest“s\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hest“s=histamenos\ (intransitive). {Consenting} (\suneudok“n\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin‚_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairount“n\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

rwp@Acts:22:23 @{As they cried out} (\kraugazont“n aut“n\). Genitive absolute with present active participle of \kraugaz“\, a rare word in the old Greek from \kraugˆ\ (a cry). See on ¯Matthew:12:19|. Two other genitive absolutes here, \rhiptount“n\ (throwing off, present active participle, frequent active variation of \rhipt“\) and \ballont“n\ (present active participle of \ball“\, flinging). These present participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage.

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

rwp@Acts:22:25 @{When they had tied him up} (\hos proeteinan auton\). First aorist active indicative of \protein“\, old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward." {With the thongs} (\tois himasin\). If the instrumental case of \himas\, old word for strap or thong (for sandals as strkjv@Mark:1:7|, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But \tois himasin\ may be dative case and then it would mean "for the lashes." In either case it is a dreadful scene of terrorizing by the chiliarch. {Unto the centurion that stood by} (\pros ton hest“ta hekatontarchon\). He was simply carrying out the orders of the chiliarch (cf. strkjv@Matthew:27:54|). Why had not Paul made protest before this? {Is it lawful?} (\ei exestin?\). This use of \ei\ in indirect questions we have had before (1:6|). {A Roman and uncondemned} (\Romaion kai akatakriton\). Just as in strkjv@16:37| which see. Blass says of Paul's question: _Interrogatio subironica est confidentiae plena_.

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 kathˆi krin“n me?\) Literally, "And thou (being what thou art) art sitting (\kathˆi\, second person singular middle of \kathˆmai\, late form for \kathˆsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranom“n\). 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@Acts:23:11 @{The night following} (\tˆi epiousˆi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur“\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.

rwp@Acts:23:12 @{Banded together} (\poiˆsantes sustrophˆn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz“\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin“\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\he“s hou apoktein“sin\). First aorist active subjunctive of \apoktein“\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin‚_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Acts:23:35 @{I will hear thy cause} (\diakousomai\). "I will hear thee fully" (\dia\). {When--are come} (\paragen“ntai\). Second aorist middle subjunctive of \paraginomai\ with temporal conjunction \hotan\, indefinite temporal clause of future time (Robertson, _Grammar_, p. 972), "whenever thine accusers come." {In Herod's palace} (\en t“i prait“ri“i\). The Latin word \praetorium\. The word meant the camp of the general, then the palace of the governor as here and strkjv@Matthew:27:27| which see, and then the camp of praetorian soldiers or rather the praetorian guard as in strkjv@Phillipians:1:13|.

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

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

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

rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalˆsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklˆsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusˆi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

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

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

rwp@Acts:26:12 @{Whereupon} (\en hois\). "In which things" (affairs of persecution), "on which errand." Cf. strkjv@24:18|. Paul made them leave Palestine (11:19|) and followed them beyond it (9:2|). {With the authority and commission} (\met' exousias kai epitropˆs\). Not merely "authority" (\exousia\), but express appointment (\epitropˆ\, old word, but here only in N.T., derived from \epitropos\, steward, and that from \epitrep“\, to turn over to, to commit).

rwp@Acts:27:2 @{In a ship of Adramyttium} (\ploi“i Hadramuntˆn“i\). A boat belonging to Adramyttium, a city in Mysia in the province of Asia. Probably a small coasting vessel on its way home for the winter stopping at various places (\topous\). Julius would take his chances to catch another ship for Rome. The usual way to go to Rome was to go to Alexandria and so to Rome, but no large ship for Alexandria was at hand. {We put to sea} (\anˆchthˆmen\). First aorist passive of \anag“\, usual word in Luke. {Aristarchus, a Macedonian of Thessalonica, being with us} (\ontos sun hˆmin Aristarchou Makedonos Thessalonike“s\). Genitive absolute. Ramsay suggests that Luke and Aristarchus accompanied Paul as his slaves since they would not be allowed to go as his friends. But Luke was Paul's physician and may have gained permission on that score.

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

rwp@Acts:27:11 @{Gave more heed} (\mƒllon epeitheto\). Imperfect middle of \peith“\, to yield to (with the dative case). The "Frumentarian" centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling). {To the master} (\t“i kubernˆtˆi\). Old word from \kuberna“\, to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and strkjv@Revelation:18:17|. {And to the owner of the ship} (\kai t“i nauklˆr“i\). Old word compounded of \naus\ and \klˆros\ and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan's _Vocabulary_) all have the meaning "captain" rather than "owner."

rwp@Acts:27:21 @{When they had been long without food} (\pollˆs te asitias huparchousˆs\). Genitive absolute, the old word \asitia\ from \asitos\ (verse 33|) \a\ privative and \sitos\, food, here alone in N.T. Literally, "There being much abstinence from food." They had plenty of grain on board, but no appetite to eat (sea-sickness) and no fires to cook it (Page). "Little heart being left for food" (Randall). Galen and other medical writers use \asitia\ and \asitos\ for want of appetite. {Stood forth} (\statheis\). As in strkjv@1:15; strkjv@2:14; strkjv@17:22|. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). {Ye should have hearkened unto me} (\edei men peitharchˆsantas moi\). Literally, "It was necessary for you hearkening unto me not to set sail (\mˆ anagesthai\)." It was not the "I told you so" of a small nature, "but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice" (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive \anagesthai\. {And have gotten this injury and loss} (\kerdˆsai te tˆn hubrin tautˆn kai tˆn zˆmian\). This Ionic form \kerdˆsai\ (from \kerda“\) rather than \kerdˆnai\ or \kerdƒnai\ is common in late Greek (Robertson, _Grammar_, p. 349). The Revised Version thus carries over the negative \mˆ\ to this first aorist active infinitive \kerdˆsai\ from \kerda“\ (cf. on ¯Matthew:16:26|). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. "A person is said in Greek 'to gain a loss' when, being in danger of incurring it, he by his conduct saves himself from doing so." This is probably Paul's idea here.

rwp@Acts:27:22 @{And now} (\kai ta nun\). Accusative plural neuter article of general reference in contrast with \men\ in verse 21|. Paul shows modesty (Bengel) in the mild contrast. {No loss of life} (\apobolˆ psuchˆs oudemia\). Old word from \apoball“\, to throw away, only twice in N.T. strkjv@Romans:11:15| (rejection) and here. He had foretold such loss of life as likely (verse 10|), but he now gives his reason for his changed view.

rwp@Acts:28:3 @{When Paul had gathered} (\sustrepsantos tou Paulou\). Genitive absolute with first aorist active participle of \sustreph“\, old verb to twist or turn together or roll into a bundle. In N.T. only here and strkjv@Matthew:17:22|. {A bundle of sticks} (\phrugan“n ti plˆthos\). "Some multitude (or pile) of dry twigs" (\phrugan“n\ from \phrug“\ or \phruss“\, to dry. Only here in N.T.). {Laid} (\epithentos\). Songs:genitive absolute again with second aorist active participle of \epitithˆmi\, to place upon. Few things show Paul to better advantage than this incident. {By reason of the heat} (\apo tˆs thermˆs\). Old word, only here in N.T. Ablative case with \apo\ (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. {A viper} (\echidna\). The old word used by the Baptist of the Pharisees (Matthew:3:7; strkjv@Luke:3:7|) and by Jesus also (Matthew:12:34; strkjv@23:33|). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul's Bay. But the island now has 1,200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (_Coronella Austriaca_) which still exists in the island may be the "viper," though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. {Fastened on his hand} (\kathˆpse tˆs cheiros autou\). First aorist active indicative of \kathapt“\, to fasten down on with the genitive case. Old verb, here only in N.T. Cf. strkjv@Mark:16:18|.

rwp@Acts:28:4 @{The beast} (\to thˆrion\). Diminutive of \thˆr\ and so little beast. See on ¯Mark:1:13|. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word "_treacle_" for molasses (Latin _theriaca_) from \thˆriakˆ\, an antidote made from the flesh of vipers. Coverdale translates strkjv@Jeremiah:8:22|: "There is no more treacle in Gilead." Jeremy Taylor: "We kill the viper and make treacle of him." {Hanging from his hand} (\kremamenon ek tˆs cheiros autou\). Vivid picture of the snake dangling from Paul's hand. Present middle participle of \kremamai\, late form for \kremannumi\, to hang up, to suspend (cf. strkjv@Galatians:3:13|). {No doubt} (\pant“s\). Literally, By all means, old adverb. Cf. strkjv@21:22; strkjv@Luke:4:23; strkjv@1Corinthians:9:22|. Only by Luke and Paul in the N.T. "They _knew_ that he was a prisoner being taken to Rome on some grave charge, and _inferred_ that the charge was murder" (Page). {Though he hath escaped} (\dias“thenta\). First aorist passive participle of \dias“z“\ (same verb used in strkjv@24:43,44; strkjv@28:1|), so-called concessive use of the participle (Robertson, _Grammar_, p. 1129). {Yet Justice} (\dikˆ\). An abstraction personified like the Latin _Justitia_ (Page). The natives speak of \Dikˆ\ as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. {Hath not suffered} (\ouk eiasen\). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology.

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

rwp@Acts:28:23 @{Appointed} (\taxamenoi\). First aorist middle participle of \tass“\. Formal arrangement as in strkjv@Matthew:28:16| when Jesus appointed the mountain for his meeting in Galilee. {In great number} (\pleiones\). Comparative of \polus\, "more than a few." {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, as in strkjv@11:4; strkjv@18:26|. He did it with detail and care and spent all day at it, "from morning till evening" (\apo pr“i he“s hesperas\). In N.T. only here, strkjv@4:3| and strkjv@Luke:24:29|, though common word. {Persuading them concerning Jesus} (\peith“n autous peri tou Iˆsou\). Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (verse 20|). It was Paul's great opportunity. Songs:he appealed both to Moses and to the prophets for proof as it was his custom to do.

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

rwp@Colossians:1:5 @{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:1:14 @{In whom} (\en h“i\). In Christ as in strkjv@Ephesians:1:7|. This great sentence about Christ carries on by means of three relatives (\en h“i\ 14|, \hos\ 15|, \hos\ 18|) and repeated personal pronoun (\autos\), twice with \hoti\ (15,19|), thrice with \kai\ (17,18,20|), twice alone (16,20|). {Our redemption} (\tˆn apolutr“sin\). See on ¯Romans:3:24| for this great word (_Koin‚_), a release on payment of a ransom for slave or debtor (Hebrews:9:15|) as the inscriptions show (Deissmann, _Light, etc._, p. 327). {The forgiveness of our sins} (\tˆn aphesin t“n hamarti“n\). Accusative case in apposition with \apolutr“sin\ as in strkjv@Ephesians:1:7| ({remission}, sending away, \aphesis\, after the {redemption} \apolutr“sis\, buying back). Only here we have \hamarti“n\ (sins, from \hamartan“\, to miss) while in strkjv@Ephesians:1:7| we find \parapt“mat“n\ (slips, fallings aside, from \parapipt“\).

rwp@Colossians:1:15 @{The image} (\eik“n\). In predicate and no article. On \eik“n\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora“\) in strkjv@Romans:1:20|. {The first born} (\pr“totokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pƒsˆs ktise“s\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \pr“tos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eik“n\ we find \pr“totokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eik“n\ (Image) and to the universe as \pr“totokos\ (First-born).

rwp@Colossians:1:17 @{Before all things} (\pro pant“n\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in strkjv@John:8:58; strkjv@17:5|. See also strkjv@Revelation:23:13| where Christ calls himself the Alpha and the Omega, the Beginning (\archˆ\) and the End (\telos\). Paul states it also in strkjv@2Corinthians:8:9; strkjv@Phillipians:2:6f|. {Consist} (\sunestˆken\). Perfect active indicative (intransitive) of \sunistˆmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16|, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.

rwp@Colossians:1:19 @{For it was the good pleasure of the Father} (\hoti eudokˆsen\). No word in the Greek for "the Father," though the verb calls for either \ho theos\ or \ho patˆr\ as the subject. This verb \eudoke“\ is common in the N.T. for God's will and pleasure (Matthew:3:17; strkjv@1Corinthians:10:5|). {All the fulness} (\pƒn to plˆr“ma\). The same idea as in strkjv@2:9| \pƒn to plˆr“ma tˆs theotˆtos\ (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from \plˆro“\, to fill full, used in various senses as in strkjv@Mark:8:20| of the baskets, strkjv@Galatians:4:10| of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. {Should dwell} (\katoikˆsai\). First aorist active infinitive of \katoike“\, to make abode or home. All the divine attributes are at home in Christ (\en aut“i\).

rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass“\, further addition to \eudokˆsen\, was pleased). This double compound (\apo, kata\ with \allass“\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass“\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass“\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass“\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirˆnopoiˆsas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirˆnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poi“n eirˆnˆn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plˆr“ma\ be taken as the subject of \eudokˆsen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudokˆsen\ the participle \eirˆnopoiˆsas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

rwp@Colossians:1:21 @{And you} (\kai humƒs\). Accusative case in a rather loose sentence, to be explained as the object of the infinitive \parastˆsai\ in verse 22| (note repeated \humƒs\ there) or as the anticipated object of \apokatˆllaxen\ if that be the genuine form in verse 22|. It can be the accusative of general reference followed by anacoluthon. See similar idiom in strkjv@Ephesians:2:1,12|. {Being in time past alienated} (\pote ontas apˆllotri“menous\). Periphrastic perfect passive participle (continuing state of alienation) of \apallotrio“\, old word from Plato on, to estrange, to render \allotrios\ (belonging to another), alienated from God, a vivid picture of heathenism as in strkjv@Romans:1:20-23|. Only other N.T. examples in strkjv@Ephesians:2:12; strkjv@4:18|. \Enemies\ (\exthrous\). Old word from \echthos\ (hatred). Active sense here, {hostile} as in strkjv@Matthew:13:28; strkjv@Romans:8:7|, not passive {hateful} (Romans:11:28|). {In your mind} (\tˆi dianoiƒi\). Locative case. \Dianoia\ (\dia, nous\), mind, intent, purpose. Old word. It is always a tragedy to see men use their minds actively against God. {In your evil works} (\en tois ergois tois ponˆrois\). Hostile purpose finds natural expression in evil deeds.

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en t“i s“mati tˆs sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\am“mous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:1:26 @{The mystery} (\to mustˆrion\). See on strkjv@1Corinthians:2:7| for this interesting word from \mustˆs\ (initiate), from \mue“\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, strkjv@Matthew:13:11|) and uses it for the gospel. {Which hath been hid} (\to apokekrummenon\). Perfect passive articular participle from \apokrupt“\, old verb, to hide, to conceal from (1Corinthians:2:7; strkjv@Ephesians:3:9|). {But now it hath been manifested} (\nun de ephaner“thˆ\). First aorist passive indicative of \phanero“\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

rwp@Colossians:1:29 @{Whereunto} (\eis ho\). That is "to present every man perfect in Christ." {I labour also} (\kai kopi“\). Late verb \kopia“\, from \kopos\ (toil), to grow weary from toil (Matthew:11:28|), to toil on (Phillipians:2:16|), sometimes for athletic training. In papyri. {Striving} (\ag“nizomenos\). Present middle participle of common verb \ag“nizomai\ (from \ag“n\, contest, as in strkjv@2:1|), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. {Working} (\energeian\). Our word "energy." Late word from \energˆs\ (\en, ergon\), efficiency (at work). Play on the word here with the present passive participle of \energe“, energoumenˆn\ (energy energized) as in strkjv@Ephesians:1:19f|. Paul was conscious of God's "energy" at work in him "mightily" (\en dunamei\), "in power" like dynamite.

rwp@Colossians:2:3 @{In whom} (\en h“i\). This locative form can refer to \mustˆriou\ or to \Christou\. It really makes no difference in sense since Christ is the mystery of God. {All the treasures of wisdom and knowledge} (\pantes hoi thˆsauroi tˆs sophias kai gn“se“s\). See on ¯Matthew:2:11; strkjv@6:19-21| for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (\apokruphoi\, old adjective from \apokrupt“\, to hide away, strkjv@Mark:4:22|) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.

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

rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep“\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\mˆ tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulag“g“n\). Articular present active participle of \sulag“ge“\, late and rare (found here first) verb (from \sulˆ\, booty, and \ag“\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia tˆs philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseud“numos gn“sis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kenˆs apatˆs\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradid“mi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

rwp@Colossians:2:11 @{Ye were also circumcised} (\kai perietmˆthˆte\). First aorist passive indicative of \peritemn“\, to circumcise. But used here as a metaphor in a spiritual sense as in strkjv@Romans:2:29| "the circumcision of the heart." {Not made with hands} (\acheiropoiˆt“i\). This late and rare negative compound verbal occurs only in the N.T. (Mark:14:58; strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|) by merely adding \a\ privative to the old verbal \cheiropoiˆtos\ (Acts:7:48; strkjv@Ephesians:2:11|), possibly first in strkjv@Mark:14:58| where both words occur concerning the temple. In strkjv@2Corinthians:5:1| the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (\en tˆi apekdusei\). As if an old garment (the fleshly body). From \apekduomai\ (Colossians:2:15|, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (\apo, ek\), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (\tou Christou\). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph“\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hˆm“n cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph“\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hˆm“n\) and adds "which was contrary to us" (\ho ˆn hupenantion hˆmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai ˆrken ek tou mesou\). Perfect active indicative of \air“\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\air“n\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \ˆrken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\prosˆl“sas auto t“i staur“i\). First aorist active participle of old and common verb \prosˆlo“\, to fasten with nails to a thing (with dative \staur“i\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \staur“i\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

rwp@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu“\ and \ekdu“\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz“\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz“\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrˆsiƒi\). {Triumphing over them on it} (\thriambeusas autous en aut“i\). On the Cross the triumph was won. This late, though common verb in _Koin‚_ writers (\ekthriambeu“\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \aut“i\ as referring to \cheirographon\ (bond) or even to Christ.

rwp@Colossians:2:17 @{A shadow} (\skia\). Old word, opposed to substance (\s“ma\, body). In strkjv@Hebrews:10:1| \skia\ is distinguished from \eik“n\ (picture), but here from \s“ma\ (body, substance). The \s“ma\ (body) casts the \skia\ (shadow) and so belongs to Christ (\Christou\, genitive case).

rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet“\). Late and rare compound (\kata, brabeu“\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet“\ in verse 16|. {By a voluntary humility} (\thel“n en tapeinophrosunˆi\). Present active participle of \thel“\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosunˆi\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrˆskia\ in verse 23|. {And worshipping of the angels} (\kai thrˆskeiƒi t“n aggel“n\). In strkjv@3:12| humility (\tapeinophrosunˆn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateu“n\). Some MSS. have "not," but not genuine. This verb \embateu“\ (from \embatˆs\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateu“n\ (a verb that does not exist, though \kenembate“\ does occur) with \ai“ra\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eikˆi phusioumenos\). Present passive participle of \phusio“\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.

rwp@Colossians:2:19 @{Not holding fast the Head} (\ou krat“n tˆn kephalˆn\). Note negative \ou\, not \mˆ\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hˆs\ (\kephalˆs\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorˆgoumenon\). Present passive participle (continuous action) of \epichorˆge“\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz“\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia t“n haph“n\). Late word \haphˆ\ (from \hapt“\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesm“n\). Old word from \sunde“\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tˆn auxˆsin tou theou\). Cognate accusative (\auxˆsin\) with the old verb \auxei\.

rwp@Colossians:2:22 @{Are to perish with the using} (\estin eis phthoran tˆi apochrˆsei\). Literally, "are for perishing in the using." \Phthora\ (from \phtheir“\) is old word for decay, decomposition. \Apochrˆsis\ (from \apochraomai\, to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.

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

rwp@Colossians:3:6 @{Cometh the wrath of God} (\erchetai hˆ orgˆ tou theou\). Paul does not regard these sins of the flesh as matters of indifference, far otherwise. Many old MSS. do not have "upon the sons of disobedience," genuine words in strkjv@Ephesians:5:6|.

rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithˆmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgˆn\, wrath \thumon\, malice \kakian\, railing \blasphˆmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos hum“n\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

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

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Hellˆn\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritomˆ\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuthˆs\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de“\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pƒn\ would be. {And in all} (\kai en pƒsin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Colossians:3:13 @{Forbearing one another} (\anechomenoi allˆl“n\). Present middle (direct) participle of \anech“\ with the ablative case (\allˆl“n\), "holding yourselves back from one another." {Forgiving each other} (\charizomenoi heautois\). Present middle participle also of \charizomai\ with the dative case of the reflexive pronoun (\heautois\) instead of the reciprocal just before (\allˆl“n\). {If any man have} (\ean tis echˆi\). Third class condition (\ean\ and present active subjunctive of \ech“\). {Complaint} (\momphˆn\). Old word from \memphomai\, to blame. Only here in N.T. Note \pros\ here with \tina\ in the sense of against for comparison with \pros\ in strkjv@2:31|. {Even as the Lord} (\kath“s kai ho Kurios\). Some MSS. read \Christos\ for \Kurios\. But Christ's forgiveness of us is here made the reason for our forgiveness of others. See strkjv@Matthew:6:12,14f.| where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.

rwp@Colossians:3:16 @{The word of Christ} (\ho logos tou Christou\). This precise phrase only here, though "the word of the Lord" in strkjv@1Thessalonians:1:8; strkjv@4:15; strkjv@2Thessalonians:3:1|. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. \Christou\ can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See strkjv@1John:2:14|. {Dwell} (\enoikeit“\). Present active imperative of \enoike“\, to make one's home, to be at home. {In you} (\en humin\). Not "among you." {Richly} (\plousi“s\). Old adverb from \plousios\ (rich). See strkjv@1Timothy:6:17|. The following words explain \plousi“s\. {In all wisdom} (\en pasˆi sophiƒi\). It is not clear whether this phrase goes with \plousi“s\ (richly) or with the participles following (\didaskontes kai nouthetountes\, see strkjv@1:28|). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in strkjv@Romans:12:11f.,16|. {With psalms} (\psalmois\, the Psalms in the Old Testament originally with musical accompaniment), {hymns} (\humnois\, praises to God composed by the Christians like strkjv@1Timothy:3:16|), {spiritual songs} (\“idais pneumatikais\, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it. {Singing with grace} (\en chariti ƒidontes\). In God's grace (2Corinthians:1:12|). The phrase can be taken with the preceding words. The verb \ƒid“\ is an old one (Ephesians:5:19|) for lyrical emotion in a devout soul. {In your hearts} (\en tais kardiais hum“n\). Without this there is no real worship "to God" (\t“i the“i\). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.

rwp@Colossians:3:18 @{Wives} (\kai gunaikes\). The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives." Songs:with each group. {Be in subjection to your husbands} (\hupotassesthe tois andrasin\). "Own" (\idiois\) is genuine in strkjv@Ephesians:5:22|, but not here. The verb \hupotassomai\ has a military air, common in the _Koin‚_ for such obedience. Obedience in government is essential as the same word shows in strkjv@Romans:13:1,5|. {As is fitting in the Lord} (\h“s anˆken en Kuri“i\). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, _Grammar_, p. 919). Wives have rights and privileges, but recognition of the husband's leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

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

rwp@Colossians:3:24 @{Ye shall receive} (\apolˆmpsesthe\). Future middle indicative of \apolamban“\, old verb, to get back (\apo\), to recover. {The recompense} (\antapodosin\). "The full recompense," old word, in LXX, but only here in N.T., but \antapodoma\ twice (Luke:14:12; strkjv@Romans:11:9|). Given back (\apo\) in return (\anti\). {Ye serve the Lord Christ} (\to Kuri“i Christ“i douleuete\). As his slaves and gladly so. Perhaps better as imperatives, keep on serving.

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

rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tˆn isotˆta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isotˆs\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ouran“i\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

rwp@Colossians:4:2 @{Continue steadfastly} (\proskartereite\). See strkjv@Mark:3:9; strkjv@Acts:2:42,46| for this interesting word from \pros\ and \karteros\ (strong), common in the _Koin‚_. {Watching} (\grˆgorountes\). Present active participle of \grˆgore“\, late present made on perfect active stem \egrˆgora\ with loss of \e-\, found first in Aristotle.

rwp@Colossians:4:11 @{Jesus which is called Justus} (\Iˆsous ho legomenos Ioustos\). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin _Justus_ for the Greek \Dikaios\ and the Hebrew _Zadok_ and very common as a surname among the Jews. The name appears for two others in the N.T. (Acts:1:23; strkjv@18:7|). {Who are of the circumcision} (\hoi ontes ek peritomˆs\). Jewish Christians certainly, but not necessarily Judaizers like those so termed in strkjv@Acts:11:3| (\hoi ek peritomˆs\. Cf. strkjv@Acts:35:1,5|). {These only} (\houtoi monoi\). "Of the circumcision" (Jews) he means. {A comfort unto me} (\moi parˆgoria\). Ethical dative of personal interest. \Parˆgoria\ is an old word (here only in N.T.) from \parˆgore“\, to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it (\parˆgorikos\).

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

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

rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). Songs:B D, though Aleph A L have \Iˆsou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelˆmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephes“i\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephes“i\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

rwp@Ephesians:1:3 @{Blessed} (\eulogˆtos\). Verbal of \euloge“\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogˆmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogˆmenos\ points to an isolated act or acts, \eulogˆtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogˆtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est“\ (imperative) or \eiˆ\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou Kuriou hˆm“n Iˆsou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patˆr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hˆm“n Iˆsou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogˆsas humƒs\). First aorist active participle of \euloge“\, the same word, antecedent action to the doxology (\eulogˆtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasˆi eulogiƒi pneumatikˆi\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christ“i\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klˆsis\ (calling) in strkjv@Hebrews:3:1|, with \d“rea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.

rwp@Ephesians:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:5 @{Having foreordained us} (\Proorisas hˆmƒs\). First aorist active participle of \prooriz“\, late and rare compound to define or decide beforehand. Already in strkjv@Acts:4:28; strkjv@1Corinthians:2:7; strkjv@Romans:8:29|. See also verse 11|. Only other N.T. example in verse 11|. To be taken with \exelexato\ either simultaneous or antecedent (causal). {Unto adoption as sons} (\eis huiothesian\). For this interesting word see strkjv@Galatians:4:5; strkjv@Romans:8:15; strkjv@9:4|. {Unto himself} (\eis auton\). Unto God. {According to the good pleasure of his will} (\kata tˆn eudokian tou thelˆmatos autou\). Here \eudokian\ means {purpose} like \boulˆn\ in verse 11| rather than {benevolence} (good pleasure). Note the preposition \kata\ here for standard.

rwp@Ephesians:1:10 @{Unto a dispensation of the fulness of the times} (\eis oikonomian tou plˆr“matos t“n kair“n\). See strkjv@Colossians:1:25| for \oikonomian\. In strkjv@Galatians:4:4| "the fulness of the time" (\to plˆr“ma tou chronou\) the time before Christ is treated as a unit, here as a series of epochs (\kair“n\). Cf. strkjv@Mark:1:15; strkjv@Hebrews:1:1|. On \plˆr“ma\ see also strkjv@Romans:11:26; strkjv@Ephesians:3:19; strkjv@4:13|. {To sum up} (\anakephalai“sasthai\). Purpose clause (amounting to result) with first aorist middle infinitive of \anakephalaio“\, late compound verb \ana\ and \kephalaio“\ (from \kephalaion\, strkjv@Hebrews:8:1|, and that from \kephalˆ\, head), to head up all things in Christ, a literary word. In N.T. only here and strkjv@Romans:13:9|. For the headship of Christ in nature and grace see strkjv@Colossians:1:15-20|.

rwp@Ephesians:1:11 @{In him} (\en aut“i\). Repeats the idea of \en t“i Christ“i\ of verse 10|. {We were made a heritage} (\eklˆr“thˆmen\). First aorist passive of \klˆro“\, an old word, to assign by lot (\klˆros\), to make a \klˆros\ or heritage. Songs:in LXX and papyri. Only time in N.T., though \prosklˆro“\ once also (Acts:17:4|). {Purpose} (\prothesin\). Common substantive from \protithˆmi\, a setting before as in strkjv@Acts:11:23; strkjv@27:13|.

rwp@Ephesians:2:1 @{And you did he quicken} (\kai humƒs\). The verb for {did he quicken} does not occur till verse 5| and then with \hˆmƒs\ (us) instead of \humƒs\ (you). There is a like ellipsis or anacoluthon in strkjv@Colossians:1:21,22|, only there is no change from \humƒs\ to \hˆmƒs\. {When ye were dead} (\ontas nekrous\). Present active participle referring to their former state. Spiritually dead. {Trespasses and sins} (\parapt“masin kai hamartiais\). Both words (locative case) though only one in verse 5|.

rwp@Ephesians:2:3 @{We also all} (\kai hˆmeis pantes\). We Jews. {Once lived} (\anestraphˆmen pote\). Second aorist passive indicative of \anastreph“\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatˆsate\, of the Gentiles in verse 2|. {The desires} (\ta thelˆmata\). Late and rare word except in LXX and N.T., from \thel“\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais tˆs sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\t“n dianoi“n\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\ˆmetha tekna phusei orgˆs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgˆs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.

rwp@Ephesians:2:6 @{In Christ Jesus} (\en Christ“i Iˆsou\). All the preceding turns on this phrase. See strkjv@Colossians:3:1| for the word \sunˆgeiren\. {Made to sit with him} (\sunekathisen\). First aorist active indicative of \sunkathiz“\, old causative verb, but in N.T. only here and strkjv@Luke:22:55|.

rwp@Ephesians:2:7 @{That he might shew} (\hina endeixˆtai\). Final clause with \hina\ and first aorist middle subjunctive of \endeiknumi\. See strkjv@1:7| for "riches of grace" and strkjv@1:19| for "exceeding" (\huperballon\). {In kindness toward us} (\en chrˆstotˆti eph' hˆmƒs\). See strkjv@Romans:2:7| for this word from \chrˆstos\ and that from \chraomai\, here God's benignity toward us.

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

rwp@Ephesians:2:11 @{Wherefore} (\dio\). This conjunction applies to the Gentile Christians the arguments in strkjv@2:1-10|. {That aforetime ye} (\hoti pote humeis\). No verb is expressed, but in verse 12| Paul repeats \hoti en t“i kair“i ekein“i\ (for \pote\) "that at that time" and inserts \ˆte\ (ye were). {Uncircumcision} (\akrobustia\), {circumcision} (\peritomˆs\). The abstract words are used to describe Gentiles and Jews as in strkjv@Galatians:5:6; Rom strkjv@2:27|. {Made by hands} (\cheiropoiˆtou\). Agreeing with \peritomˆs\. Verbal (Mark:14:58|) from \cheiropoie“\ like \acheiropoiˆtos\ in strkjv@Colossians:2:11|.

rwp@Ephesians:2:12 @{Separate from Christ} (\ch“ris Christou\). Ablative case with adverbial preposition \ch“ris\, describing their former condition as heathen. {Alienated from the commonwealth of Israel} (\apˆllotri“menoi tˆs politeias tou Israˆl\). Perfect passive participle of \apallotrio“\, for which see strkjv@Colossians:1:21|. Here followed by ablative case \politeias\, old word from \politeu“\, to be a citizen (Phillipians:1:27|) from \politˆs\ and that from \polis\ (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and strkjv@Acts:22:28| as citizenship. {Strangers from the covenants of the promise} (\xenoi t“n diathˆk“n tˆs epaggelias\). For \xenos\ (Latin _hospes_), as stranger see strkjv@Matthew:25:35,38,43f.|, as guest-friend see strkjv@Romans:16:23|. Here it is followed by the ablative case \diathˆk“n\. {Having no hope} (\elpida mˆ echontes\). No hope of any kind. In strkjv@Galatians:4:8| \ouk\ (strong negative) occurs with \eidotes theon\, but here \mˆ\ gives a more subjective picture (1Thessalonians:4:5|). {Without God} (\atheoi\). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in strkjv@Romans:1:18-32|. "In the world" (\en t“i kosm“i\) goes with both phrases. It is a terrible picture that Paul gives, but a true one.

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin hˆ eirˆnˆ hˆm“n\). 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} (\katargˆsas\). First aorist active participle of \katarge“\, to make null and void. {The enmity} (\tˆn echthran\). But it is very doubtful if \tˆn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargˆsas\. 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 tˆi sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargˆsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon t“n entol“n en dogmasin\) is governed by \katargˆsas\. {That he might create} (\hina ktisˆi\). 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 anthr“pon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en haut“i\). Thus alone is it possible. {Making peace} (\poi“n eirˆnˆn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@Ephesians:2:19 @{Songs:then} (\ara oun\). Two inferential particles (accordingly therefore). {No more} (\ouketi\). No longer. {Sojourners} (\paroikoi\). Old word for dweller by (near by, but not in). Songs:Acts:7:6,29; strkjv@1Peter:2:11| (only other N.T. examples). Dwellers just outside the house or family of God. {Fellow-citizens} (\sunpolitai\, old, but rare word, here only in N.T.), members now of the \politeia\ of Israel (verse 12|), the opposite of \xenoi kai paroikoi\. {Of the household of God} (\oikeioi tou theou\). Old word from \oikos\ (house, household), but in N.T. only here, strkjv@Galatians:6:10; strkjv@1Timothy:5:8|. Gentiles now in the family of God (Romans:8:29|).

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, 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} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ 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 kephalˆn g“nias\. "The \akrog“niaios\ 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@Ephesians:2:21 @{Each several building} (\pƒsa oikodomˆ\). Songs:without article Aleph B D G K L. \Oikodomˆ\ is a late word from \oikos\ and \dem“\, to build for building up (edification) as in strkjv@Ephesians:4:29|, then for the building itself as here (Mark:13:1f.|). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, _Grammar_, p. 772), though it is not perfectly clear what that means. Each believer is called a \naos theou\ (1Corinthians:3:16|). One may note the plural in strkjv@Mark:13:1| (\oikodomai\) of the various parts of the temple. Perhaps that is the idea here without precise definition of each \oikodomˆ\. But there are examples of \pƒs\ without the article where "all" is the idea as in \pƒsˆs ktise“s\ (all creation) in strkjv@Colossians:1:15|. {Fitly framed together} (\sunarmologoumenˆ\). Double compound from \sun\ and \harmologos\ (binding, \harmos\, joint and \leg“\), apparently made by Paul and in N.T. only here and strkjv@Ephesians:4:16|. Architectural metaphor. {Into a holy temple} (\eis naon hagion\). The whole structure with all the \oikodomai\. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (\oikos pneumatikos\) in which each is a living stone being built in (1Peter:2:5|).

rwp@Ephesians:2:22 @{Ye also are builded together} (\kai humeis sunoikodomeisthe\). Ye Gentiles also. Present passive indicative (continuous process) of common old verb \sunoikodome“\, to build together with others or out of varied materials as here. Only here in N.T. In strkjv@1Peter:2:5| Peter uses \oikodomeisthe\ for the same process. {For a habitation} (\eis katoikˆtˆrion\). Late word (LXX), in N.T. only here and strkjv@Revelation:18:2|. From \katoike“\, to dwell, as strkjv@Ephesians:3:17|. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing (\auxei\) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.

rwp@Ephesians:3:1 @{For this cause} (\toutou charin\). Use of \charin\ (accusative of \charis\) as a preposition with the genitive and referring to the preceding argument about God's elective grace. It is possible that Paul started to make the prayer that comes in verses 14-21| when he repeats \toutou charin\. If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles" (\ho desmios tou Christou Iˆsou huper hum“n t“n ethn“n\) to set forth in a rich paragraph (1-13|) God's use of him for the Gentiles.

rwp@Ephesians:3:3 @{By revelation} (\kata apokalupsin\). Not essentially different from \di' apokalupse“s\ (Gal strkjv@1:12|). This was Paul's qualification for preaching "the mystery" (\to mustˆrion\. See strkjv@1:9|). {As I wrote afore} (\kath“s proegrapsa\). First aorist active indicative of \prograph“\ as in strkjv@Romans:15:4|, not picture forth as strkjv@Galatians:3:1|. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in strkjv@1Corinthians:5:9|? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. {In few words} (\en olig“i\). Not = \pro oligou\, shortly before, but as in strkjv@Acts:26:28| "in brief space or time" = \sunton“s\ (Acts:24:4|), "briefly."

rwp@Ephesians:3:10 @{To the intent that} (\hina\). Final clause. {Might be made known} (\gn“risthˆi\). First aorist passive subjunctive of \gn“riz“\ with \hina\. The mystery was made known to Paul (3:3|) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). {Through the church} (\dia tˆs ekklˆsias\). The wonderful body of Christ described in chapter strkjv@Ephesians:2|. {The manifold wisdom of God} (\hˆ polupoikilos sophia tou theou\). Old and rare word, much-variegated, with many colours. Only here in N.T. \Poikilos\ (variegated) is more common (Matthew:4:24|).

rwp@Ephesians:3:12 @{In confidence} (\en pepoithˆsei\). Late and rare word from \pepoitha\. See strkjv@2Corinthians:1:15|. {Through our faith in him} (\dia tˆs piste“s autou\). Clearly objective genitive \autou\ (in him).

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

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

rwp@Ephesians:4:3 @{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:4:8 @{Wherefore he saith} (\dio legei\). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be \ho theos\ (God) or \hˆ graphˆ\ (Scripture). But it comes to God after all. See strkjv@Acts:2:17|. The quotation is from strkjv@Psalms:68:18|, a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death. {He led captivity captive} (\ˆichmal“teusen aichmal“sian\). Cognate accusative of \aichmal“sian\, late word, in N.T. only here and strkjv@Revelation:13:10|. The verb also (\aichmal“teu“\) is from the old word \aichmal“tos\, captive in war (in N.T. only in strkjv@Luke:4:18|), in LXX and only here in N.T.

rwp@Ephesians:4:12 @{For the perfecting} (\pros ton katartismon\). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though \katartisis\ in strkjv@2Corinthians:13:9|, both from \katartiz“\, to mend (Matthew:4:21; strkjv@Galatians:6:1|). "For the mending (repair) of the saints." {Unto the building up} (\eis oikodomˆn\). See strkjv@2:21|. This is the ultimate goal in all these varied gifts, "building up."

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

rwp@Ephesians:4:16 @{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:4:17 @{That ye no longer walk} (\mˆketi humas peripatein\). Infinitive (present active) in indirect command (not indirect assertion) with accusative \humas\ of general reference. {In vanity of their mind} (\en mataiotˆti tou noos aut“n\). "In emptiness (from \mataios\, late and rare word. See strkjv@Romans:8:20|) of their intellect (\noos\, late form for earlier genitive \nou\, from \nous\).

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

rwp@Ephesians:4:29 @{Corrupt} (\sapros\). Rotten, putrid, like fruit (Matthew:7:17f.|), fish (Matthew:13:48|), here the opposite of \agathos\ (good). {For edifying as the need may be} (\pros oikodomˆn tˆs chreias\). "For the build-up of the need," "for supplying help when there is need." Let no other words come out. {That it may give} (\hina d“i\). For this elliptical use of \hina\ see on ¯5:33|.

rwp@Ephesians:4:31 @{Bitterness} (\pikria\). Old word from \pikros\ (bitter), in N.T. only here and strkjv@Acts:8:23; strkjv@Romans:3:14; strkjv@Hebrews:12:15|. {Clamour} (\kraugˆ\). Old word for outcry (Matthew:25:6; strkjv@Luke:1:42|). See strkjv@Colossians:3:8| for the other words. {Be put away} (\arthˆt“\). First aorist passive imperative of \air“\, old verb, to pick up and carry away, to make a clean sweep.

rwp@Ephesians:5:2 @{An offering and a sacrifice to God} (\prosphoran kai thusian t“i the“i\). Accusative in apposition with \heauton\ (himself). Christ's death was an offering to God "in our behalf" (\huper hˆm“n\) not an offering to the devil (Anselm), a ransom (\lutron\) as Christ himself said (Matthew:20:28|), Christ's own view of his atoning death. {For an odour of a sweet smell} (\eis osmˆn eu“dias\). Same words in strkjv@Phillipians:4:18| from strkjv@Leviticus:4:31| (of the expiatory offering). Paul often presents Christ's death as a propitiation (Romans:3:25|) as in strkjv@1John:2:2|.

rwp@Ephesians:5:4 @{Filthiness} (\aischrotˆs\). Old word from \aischros\ (base), here alone in N.T. {Foolish talking} (\m“rologia\). Late word from \m“rologos\ (\m“ros, logos\), only here in N.T. {Jesting} (\eutrapelia\). Old word from \eutrapelos\ (\eu, trep“\, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are \hapax legomena\ in the N.T. {Which are not befitting} (\ha ouk anˆken\). Same idiom (imperfect with word of propriety about the present) in strkjv@Colossians:3:18|. Late MSS. read \ta ouk anˆkonta\ like \ta mˆ kathˆkonta\ in strkjv@Romans:1:28|.

rwp@Ephesians:5:5 @{Ye know of a surety} (\iste gin“skontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \gin“skontes\ added? Probably, "ye know recognizing by your own experience." {No} (\pƒs--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonektˆs, pleon ech“\). Old word, in N.T. only here and strkjv@1Corinthians:5:10f.; strkjv@6:10|. {Which is} (\ho estin\). Songs:Aleph B. A D K L have \hos\ (who), but \ho\ is right. See strkjv@Colossians:3:14| for this use of \ho\ (which thing is). On \eid“lolatrˆs\ (idolater) see strkjv@1Corinthians:5:10f|. {In the Kingdom of Christ and God} (\en tˆi basileiƒi tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.

rwp@Ephesians:5:6 @{With empty words} (\kenois logois\). Instrumental case. Probably Paul has in mind the same Gnostic praters as in strkjv@Colossians:2:4f|. See strkjv@2:2|.

rwp@Ephesians:5:9 @{The fruit of light} (\ho karpos tou ph“tos\). Two metaphors (fruit, light) combined. See strkjv@Galatians:5:22| for "the fruit of the Spirit." The late MSS. have "spirit" here in place of "light." {Goodness} (\agathosunˆi\). Late and rare word from \agathos\. See strkjv@2Thessalonians:1:11; strkjv@Galatians:5:22|.

rwp@Ephesians:5:18 @{Be not drunken with wine} (\mˆ methuskesthe oin“i\). Present passive imperative of \methusk“\, old verb to intoxicate. Forbidden as a habit and to stop it also if guilty. Instrumental case \oin“i\. {Riot} (\as“tia\). Old word from \as“tos\ (adverb \as“t“s\ in strkjv@Luke:15:13|), in N.T. only here, strkjv@Titus:1:6; strkjv@1Peter:4:4|. {But be filled with the Spirit} (\alla plˆrousthe en pneumati\). In contrast to a state of intoxication with wine.

rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autˆn hagiasˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz“\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz“\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\t“i loutr“i tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutr“i\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hˆgiasthˆte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rˆmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.

rwp@Ephesians:5:27 @{That he might present} (\hina parastˆsˆi\). Final clause with \hina\ and first aorist active subjunctive of \paristˆmi\ (see strkjv@Colossians:1:22| for parallel) as in strkjv@2Corinthians:11:2| of presenting the bride to the bridegroom. Note both \autos\ (himself) and \heaut“i\ (to himself). {Glorious} (\endoxon\). Used of splendid clothing in strkjv@Luke:7:25|. {Spot} (\spilos\). Late word, in N.T. only here and strkjv@2Peter:2:13|, but \spilo“\, to defile in strkjv@James:3:6; strkjv@Jude:1:23|. {Wrinkle} (\rutida\). Old word from \ru“\, to contract, only here in N.T. {But that it should be holy and without blemish} (\all' hina ˆi hagia kai am“mos\). Christ's goal for the church, his bride and his body, both negative purity and positive.

rwp@Ephesians:5:29 @{Nourisheth} (\ektrephei\). Old compound with perfective sense of \ek\ (to nourish up to maturity and on). In N.T. only here and strkjv@6:4|. {Cherisheth} (\thalpei\). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and strkjv@1Thessalonians:2:7|. Primarily it means to warm (Latin _foveo_), then to foster with tender care as here. {Even as Christ also} (\kath“s kai ho Christos\). Relative (correlative) adverb pointing back to \hout“s\ at the beginning of the sentence (verse 28|) and repeating the statement in verse 25|.

rwp@Ephesians:5:30 @{Of his flesh and of his bones} (\ek tˆs sarkos autou kai ek t“n oste“n autou\). These words are in the Textus Receptus (Authorized Version) supported by D G L P cursives Syriac, etc., though wanting in Aleph A B 17 Bohairic. Certainly not genuine.

rwp@Ephesians:5:32 @{This mystery is great} (\to mustˆrion touto mega estin\). For the word "mystery" see strkjv@1:9|. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words. {But I speak} (\eg“ de leg“\). "Now I mean." Cf. strkjv@1Corinthians:7:29; strkjv@15:50|. {In regard of Christ and of the church} (\eis Christon kai [eis] tˆn ekklˆsian\). "With reference to Christ and the church." That is all that \eis\ here means.

rwp@Ephesians:6:7 @{With good will} (\met' eunoias\). Not in Col. Old word from \eunoos\, only here in N.T. as \eunoe“\ is in N.T. only in strkjv@Matthew:5:25|.

rwp@Ephesians:6:9 @{And forbear threatening} (\anientes tˆn apeilˆn\). Present active participle of \aniˆmi\, old verb, to loosen up, to relax. "Letting up on threatening." \Apeilˆ\ is old word for threat, in N.T. only here and strkjv@Acts:4:29; strkjv@9:1|. {Both their Master and yours} (\kai aut“n kai hum“n ho kurios\). He says to "the lords" (\hoi kurioi\) of the slaves. Paul is not afraid of capital nor of labour. {With him} (\par' aut“i\). "By the side of him (God)."

rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hˆmin hˆ palˆ\). "To us the wrestling is not." \Palˆ\ is an old word from \pall“\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech“\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho arch“n tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ai“nos toutou\). The word \kosmokrat“r\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika tˆs ponˆrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponˆria\ (from \ponˆros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).

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

rwp@Ephesians:6:14 @{Stand therefore} (\stˆte oun\). Second aorist active imperative of \histˆmi\ (intransitive like the others). Ingressive aorist here, "Take your stand therefore" (in view of the arguments made). {Having girded your loins with truth} (\periz“samenoi tˆn osphun hum“n en alˆtheiƒi\). First aorist middle participle (antecedent action) of \periz“nnu“\, old verb, to gird around, direct middle (gird yourselves) in strkjv@Luke:12:37|; but indirect here with accusative of the thing, "having girded your own loins." Songs:\endusamenoi\ (having put on) is indirect middle participle. {The breast-plate of righteousness} (\ton th“raka tˆs dikaiosunˆs\). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in strkjv@1Thessalonians:5:8|.

rwp@Ephesians:6:15 @{Having shod} (\hupodˆsamenoi\). "Having bound under" (sandals). First aorist middle participle of \hupode“\, old word, to bind under (Mark:6:9; strkjv@Acts:12:8|, only other N.T. example). {With the preparation} (\en hetoimasiƒi\). Late word from \hetoimaz“\, to make ready, only here in N.T. Readiness of mind that comes from the gospel whose message is peace.

rwp@Ephesians:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon tˆs piste“s\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta belˆ ta pepur“mena\). \Belos\ is an old word for missile, dart (from \ball“\, to throw), only here in N.T. \Pepur“mena\ is perfect passive participle of \puro“\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.

rwp@Ephesians:6:17 @{The helmet of salvation} (\tˆn perikephalaian tou s“tˆriou\). Late word (\peri, kephalˆ\, head, around the head), in Polybius, LXX, strkjv@1Thessalonians:5:8; strkjv@Ephesians:6:17| alone in N.T. {Which is the word of God} (\ho estin to rˆma tou theou\). Explanatory relative (\ho\) referring to the sword (\machairan\). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See strkjv@Hebrews:4:12| where the word of God is called "sharper than any two-edged sword."

rwp@Ephesians:6:20 @{For which I am an ambassador in chains} (\huper hou presbeu“ en halusei\). "For which mystery" of the gospel (verse 19|). \Presbeu“\ is an old word for ambassador (from \presbus\, an old man) in N.T. only here and strkjv@2Corinthians:5:20|. Paul is now an old man (\presbutˆs\, strkjv@Philemon:1:9|) and feels the dignity of his position as Christ's ambassador though "in a chain" (\en halusei\, old word \halusis\, from \a\ privative and \lu“\, to loosen). Paul will wear a chain at the close of his life in Rome (2Timothy:1:16|). {In it} (\en aut“i\). In the mystery of the gospel. This is probably a second purpose (\hina\), the first for utterance (\hina dothˆi\), this for boldness (\hina parrˆsias“mai\, first aorist middle subjunctive, old word to speak out boldly). See strkjv@1Thessalonians:2:2|. See strkjv@Colossians:4:4| for "as I ought."

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

rwp@Galatians:1:4 @{For our sins} (\huper t“n hamarti“n\). Some MSS. have \peri\ (concerning). In the _Koin‚_ this use of \huper\ as like \peri\ has come to be common. He refers to the death of Christ (cf. strkjv@1Corinthians:15:3; strkjv@Galatians:2:20; strkjv@Romans:5:6f.|). As a rule \peri\ occurs of things, \huper\ of persons. {Deliver} (\exelˆtai\). Second aorist middle subjunctive (final clause with \hop“s\) of \exaire“\, old verb to pluck out, to rescue (Acts:23:27|). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot). {Out of this present evil world} (\ek tou ai“nos tou enest“tos ponˆrou\). Literally, "out of the age the existing one being evil." The predicate position of \ponˆrou\ calls emphatic attention to it. Each word here is of interest and has been already discussed. See on ¯Matthew:13:22| for \ai“n\, strkjv@Matthew:6:23| for \ponˆros\. \Enest“tos\ is genitive masculine singular of \enest“s\ second perfect (intransitive) participle of \enistˆmi\ for which see on ¯2Thessalonians:2:12; strkjv@1Corinthians:3:22; strkjv@7:26|. It is present as related to future (Romans:8:38; strkjv@Hebrews:9:9|). {According to the will of God} (\kata to thelˆma tou theou\). Not according to any merit in us.

rwp@Galatians:1:6 @{Ye are so quickly removing} (\hout“s tache“s metatithesthe\). The present middle indicative of \metatithˆmi\, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. Songs:easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (\thaumaz“\) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans. {Unto a different gospel} (\eis heteron euaggelion\). See on ¯2Corinthians:11:4| for distinction between \allo\ and \heteron\ as here. It is not here or there a mere difference in emphasis or spirit as in ¯Phillipians:1:18| so long as Christ is preached. These men as in strkjv@2Corinthians:11:4| preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Galatians:5:4|). Hence the vehemence of Paul's words.

rwp@Galatians:2:13 @{Dissembled likewise with him} (\sunupekrithˆsan aut“i kai\). First aorist passive indicative of the double compound verb \sunupokrinomai\, a late word often in Polybius, only here in N.T. One example in Polybius means to pretend to act a part with. That idea here would help the case of the rest of the Jews, but does not accord with Paul's presentation. {Insomuch that even Barnabas} (\h“ste kai Barnabas\). Actual result expressed by \h“ste\ and the indicative and \kai\ clearly means "even." {Was carried away with their dissimulation} (\sunapˆchthˆ aut“n tˆi hupokrisei\). First aorist passive indicative of \sunapag“\, old verb, in N.T. only here and strkjv@2Peter:3:17|. \Hupokrisei\ is in the instrumental case and can only mean hypocrisy in the bad sense (Matthew:23:28|), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was _Paulus contra mundum_ in the cause of spiritual freedom in Christ.

rwp@Galatians:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio“\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio“\, to deem worthy, and \koino“\, to consider common. It is one of the great Pauline words along with \dikaiosunˆ\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio“\, employed. It is the heart of his message in all his Epistles. The terms faith (\pistis\), righteousness (\dikaiosunˆ\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean mˆ\). Except. {Even we} (\kai hˆmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosunˆ\ in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. (2) Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.

rwp@Galatians:2:20 @{I have been crucified with Christ} (\Christ“i sunestaur“mai\). One of Paul's greatest mystical sayings. Perfect passive indicative of \sustauro“\ with the associative instrumental case (\Christ“i\). Paul uses the same word in strkjv@Romans:6:6| for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew:27:44; strkjv@Mark:15:32; strkjv@John:19:32|). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians:5:24; strkjv@6:14; strkjv@Romans:6:8; strkjv@Colossians:2:20|) and burial with Christ also (Romans:6:4; strkjv@Colossians:2:12|). {No longer I} (\ouketi eg“\). Songs:complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in strkjv@Romans:7:25|. It is the union of the vine and the branch (John:15:1-6|). {Which is in the Son of God} (\tˆi tou huiou tou theou\). The objective genitive, not the faith of the Son of God. {For me} (\huper emou\). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

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

rwp@Galatians:3:1 @{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 \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). 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. \Estaur“menos\ 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@Galatians:3:5 @{Supplieth} (\epichorˆg“n\). It is God. See on ¯2Corinthians:9:10| for this present active participle. Cf. strkjv@Phillipians:1:19; strkjv@2Peter:1:5|. {Worketh miracles} (\energ“n dunameis\). On the word \energe“\ see strkjv@1Thessalonians:2:13; strkjv@1Corinthians:12:6|. It is a great word for God's activities (Phillipians:2:13|). "In you" (Lightfoot) is preferable to "among you" for \en humin\ (1Corinthians:13:10; strkjv@Matthew:14:2|). The principal verb for "doeth he it" (\poiei\) is not expressed. Paul repeats the contrast in verse 2| about "works of the law" and "the hearing of faith."

rwp@Galatians:3:6 @{It was reckoned unto him for righteousness} (\elogisthˆ eis dikaiosunˆn\). First aorist passive indicative of \logizomai\. See on ¯1Corinthians:13:5| for this old word. He quotes strkjv@Genesis:15:6| and uses it at length in strkjv@Romans:4:3ff.| to prove that the faith of Abraham was reckoned "for" (\eis\, good _Koin‚_ idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (James:2:23|) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.

rwp@Galatians:3:15 @{After the manner of men} (\kata anthr“pon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\hom“s anthr“pou kekur“menˆn diathˆkˆn\). Literally, "Yet a man's covenant ratified." On \Diathˆkˆ\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro“\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatagˆ, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).

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

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

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

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

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

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep“\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri tˆs prothesmias tou patros\). Supply \hˆmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithˆmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

rwp@Galatians:4:3 @{When we were children} (\hote ˆmen nˆpioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hˆmeis ˆmetha dedoul“menoi\). Periphrastic past perfect of \doulo“\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.

rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \gin“sk“\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gn“sthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\p“s\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthenˆ kai pt“cha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin an“then\). Old word, from above (\an“\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).

rwp@Galatians:4:22 @{By the handmaid} (\ek tˆs paidiskˆs\). From strkjv@Genesis:16:1|. Feminine diminutive of \pais\, boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luke:12:45|) or doorkeeper like strkjv@Matthew:26:29|. Songs:in the papyri.

rwp@Galatians:4:24 @{Which things contain an allegory} (\hatina estin allˆgoroumena\). Literally, "Which things are allegorized" (periphrastic present passive indicative of \allˆgore“\). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used \ainittomai\ to speak in riddles. It is compounded of \allo\, another, and \agoreu“\, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses \tupik“s\ in strkjv@1Corinthians:10:11| of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's _Pilgrim's Progress_, the Prodigal Son in strkjv@Luke:15|, the Good Shepherd in strkjv@John:10|. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it. {For these are} (\hautai gar eisin\). Allegorically interpreted, he means. {From Mount Sinai} (\apo orous Sinƒ\). Spoken from Mount Sinai. {Bearing} (\genn“sa\). Present active participle of \genna“\, to beget of the male (Matthew:1:1-16|), more rarely as here to bear of the female (Luke:1:13,57|). {Which is Hagar} (\hˆtis estin Hagar\). Allegorically interpreted.

rwp@Galatians:4:25 @{This Hagar} (\to Hagar\). Neuter article and so referring to the word Hagar (not to the woman, \hˆ\ Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive). {Answereth to} (\suntoichei\). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (\sunstoichiai\) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

rwp@Galatians:4:30 @{Cast out} (\ekbale\). Second aorist active imperative of \ekball“\. Quotation from strkjv@Genesis:21:10| (Sarah to Abraham) and confirmed in strkjv@21:12| by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers. {Shall not inherit} (\ou mˆ klˆronomˆsei\). Strong negative (\ou mˆ\ and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See strkjv@3:18,29| for the word "inherit."

rwp@Galatians:5:1 @{With freedom} (\tˆi eleutheriƒi\). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (4:31|). {Did Christ set us free} (\hˆmas Christos ˆleuther“sen\). Effective aorist active indicative of \eleuthero“\ (from \erchomai\, to go, go free). {Stand fast therefore} (\stˆkete oun\). See on strkjv@Mark:3:31; strkjv@1Corinthians:16:13| for this late word from perfect stem of \histˆmi\, "keep on standing therefore," "stay free since Christ set you free." {Be not entangled again} (\mˆ palin enechesthe\). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

rwp@Galatians:5:2 @{I Paul} (\eg“ Paulos\). Asserts all his personal and apostolic authority. For both words see also strkjv@1Thessalonians:2:16; strkjv@2Corinthians:10:1; strkjv@Colossians:1:23; strkjv@Ephesians:3:1|. {If ye receive circumcision} (\ean peritemnˆsthe\). Condition of third class and present passive subjunctive, a supposable case, but with terrible consequences, for they will make circumcision a condition of salvation. In that case Christ will help them not at all.

rwp@Galatians:5:3 @{A debtor} (\opheiletˆs\). Common word from \opheil“\, to owe for one who has assumed an obligation. See on ¯Matthew:6:12|. See strkjv@Galatians:3:10|. He takes the curse on himself.

rwp@Galatians:5:4 @{Ye are severed from Christ} (\katˆrgˆthˆte apo Christou\). First aorist passive of \katarge“\, to make null and void as in strkjv@Romans:7:2,6|. {Who would be justified by the law} (\hoitines en nom“i dikaiousthe\). Present passive conative indicative, "ye who are trying to be justified in the law." {Ye are fallen away from grace} (\tˆs charitos exepesate\). Second aorist active indicative of \ekpipt“\ (with \a\ variable vowel of the first aorist) and followed by the ablative case. "Ye did fall out of grace," "ye left the sphere of grace in Christ and took your stand in the sphere of law" as your hope of salvation. Paul does not mince words and carries the logic to the end of the course. He is not, of course, speaking of occasional sins, but he has in mind a far more serious matter, that of substituting law for Christ as the agent in salvation.

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:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt“\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.

rwp@Galatians:5:15 @{If ye bite and devour one another} (\ei allˆlous 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} (\mˆ hup' allˆl“n anal“thˆte\). 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@Galatians:5:16 @{Ye shall not fulfil} (\ou mˆ telesˆte\). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive. {The lust of the flesh} (\epithumian sarkos\). Bad sense here as usual in Paul, but not so in strkjv@1Thessalonians:2:17; strkjv@Phillipians:1:23|. The word is just craving or longing (from \epi, thumos\, yearning after).

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

rwp@Galatians: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@Galatians:5:26 @{Let us not be} (\mˆ gin“metha\). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" (\kenodoxoi\), late word only here in N.T. (\kenos, doxa\). Once in Epictetus in same sense. {Provoking one another} (\allˆlous prokaloumenoi\). Old word \prokale“\, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in strkjv@Hebrews:10:24| is \paroxusmon\ (our "paroxysm"). {Envying} (\phthonountes\). Old verb from \phthonos\. Only here in N.T.

rwp@Galatians:6:1 @{If a man be overtaken} (\ean kai prolˆmphthˆi anthr“pos\). Condition of third class, first aorist passive subjunctive of \prolamban“\, old verb to take beforehand, to surprise, to detect. {Trespass} (\parapt“mati\). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. _Koin‚_ word. {Ye which are spiritual} (\hoi pneumatikoi\). See on ¯1Corinthians:3:1|. The spiritually led (5:18|), the spiritual experts in mending souls. {Restore} (\katartizete\). Present active imperative of \katartiz“\, the very word used in strkjv@Matthew:4:21| of mending nets, old word to make \artios\, fit, to equip thoroughly. {Looking to thyself} (\skop“n seauton\). Keeping an eye on as in strkjv@2Corinthians:4:18| like a runner on the goal. {Lest thou also be tempted} (\mˆ kai su peirasthˆis\). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.

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

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

rwp@Galatians:6:5 @{Each shall bear his own burden} (\to idion phortion bastasei\). \Phortion\ is old word for ship's cargo (Acts:27:10|). Christ calls his \phortion\ light, though he terms those of the Pharisees heavy (Matthew:23:4|), meant for other people. The terms are thus not always kept distinct, though Paul does make a distinction here from the \barˆ\ in verse 2|.

rwp@Galatians:6:8 @{Corruption} (\phthoran\). For this old word from \phtheir“\, see on ¯1Corinthians:15:42|. The precise meaning turns on the context, here plainly the physical and moral decay or rottenness that follows sins of the flesh as all men know. Nature writes in one's body the penalty of sin as every doctor knows. {Eternal life} (\z“ˆn ai“nion\). See on ¯Matthew:25:46| for this interesting phrase so common in the Johannine writings. Plato used \ai“nios\ for perpetual. See also strkjv@2Thessalonians:1:9|. It comes as nearly meaning "eternal" as the Greek can express that idea.

rwp@Galatians:6:12 @{To make a fair show} (\eupros“pˆsai\). First aorist active infinitive of \eupros“pe“\, late verb from \eupros“pos\, fair of face (\eu, pros“pon\). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers. {They compel} (\anagkazousin\). Conative present active indicative, "they try to compel." {For the cross of Christ} (\t“i staur“i tou Christou\). Instrumental case (causal use, Robertson, _Grammar_, p. 532). Cf. strkjv@2Corinthians:2:13|. "For professing the cross of Christ" (Lightfoot).

rwp@Galatians:6:17 @{From henceforth} (\tou loipou\). Usually \to loipon\, the accusative of general reference, "as for the rest" (Phillipians:3:1; strkjv@4:8|). The genitive case (as here and strkjv@Ephesians:6:10|) means "in respect of the remaining time." {The marks of Jesus} (\ta stigmata tou Iˆsou\). Old word from \stiz“\, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brandmarks of suffering for Christ received in many places (2Corinthians:6:4-6; strkjv@11:23ff.|), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."

rwp@Hebrews:1:3 @{Being} (\“n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \ˆn\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparch“n\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma tˆs doxˆs\). The word \apaugasma\, late substantive from \apaugaz“\, to emit brightness (\augˆ, augaz“\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old word from \charass“\, to cut, to scratch, to mark. It first was the agent (note ending \=tˆr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktˆr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morphˆ theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\pher“n te\). Present active participle of \pher“\ closely connected with \“n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\t“i rˆmati tˆs duname“s autou\). Instrumental case of \rˆma\ (word). See strkjv@11:3| for \rˆmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poiˆsamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz“\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\tˆs megalosunˆs en hupsˆlois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupsˆlois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:14 @{Ministering spirits} (\leitourgika pneumata\). Thayer says that \leitourgikos\ was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from \leitourgia\ (Luke:1:23; strkjv@Hebrews:8:6; strkjv@9:21|). {Sent forth} (\apostellomena\). Present passive participle of \apostell“\, sent forth repeatedly, from time to time as occasion requires. {For the sake of} (\dia\). With the accusative, the usual causal meaning of \dia\. {That shall inherit} (\tous mellontas klˆronomein\). "That are going to inherit," common idiom of \mell“\ (present active participle) with the infinitive (present active here), "destined to inherit" (Matthew:11:14|). {Salvation} (\s“tˆrian\). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see strkjv@6:12; strkjv@12:17|. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan., 1903, p. 223).

rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture“\, to join (\sun\) in giving additional (\epi\) testimony (\marture“\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\sˆmeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \sˆmeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tˆn autou thelˆsin\). The word \thelˆsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.

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

rwp@Hebrews:2:10 @{It became him} (\eprepen aut“i\). Imperfect active of \prep“\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \telei“sai\ as subject, though personal in strkjv@Hebrews:7:26|. \Aut“i\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archˆgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \aut“i\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en aut“i, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag“\ in the accusative case in spite of the dative \aut“i\ just before to which it refers. {The author} (\ton archˆgon\). Old compound word (\archˆ\ and \ag“\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\telei“sai\). First aorist active infinitive of \teleio“\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

rwp@Hebrews:2:12 @{Unto my brethren} (\tois adelphois mou\). To prove his point the writer quotes strkjv@Psalms:22:22| when the Messiah is presented as speaking "unto my brethren." {Congregation} (\ekklˆsias\). The word came to mean the local church and also the general church or kingdom (Matthew:16:18; strkjv@Hebrews:12:23|). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

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

rwp@Hebrews:2:18 @{In that} (\en h“i\). Literally, "In which" (\=en tout“i en h“i\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en h“i\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch“\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz“\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\boˆthˆsai\). First aorist active infinitive of the old compound verb \boˆthe“\ (\boˆ\, a cry, \the“\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz“\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klˆse“s epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \hˆ an“ klˆsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanoˆsate\). First aorist active imperative of \katanoe“\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Iˆsoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea tˆs homologias hˆm“n\). In descriptive apposition with \Iˆsoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell“\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutˆs\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe“\ (\homon\, same, \leg“\, say), to say the same thing, to agree, to confess, to profess.

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

rwp@Hebrews:4:3 @{Do enter} (\eiserchometha\). Emphatic futuristic present middle indicative of \eiserchomai\. We are sure to enter in, we who believe. {He hath said} (\eirˆken\). Perfect active indicative for the permanent value of God's word as in strkjv@1:13; strkjv@4:4; strkjv@10:9,13; strkjv@13:5; strkjv@Acts:13:34|. God has spoken. That is enough for us. Songs:he quotes again what he has in verse 11| from strkjv@Psalms:95|. {Although the works were finished} (\kaitoi t“n erg“n genˆthent“n\). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and strkjv@Acts:14:17| (with verb). {From the foundation of the world} (\apo katabolˆs kosmou\). \Katabolˆ\, late word from \kataball“\, usually laying the foundation of a house in the literal sense. In the N.T. usually with \apo\ (Matthew:25:44|) or \pro\ (John:17:24|) about the foundation of the world.

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

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

rwp@Hebrews:4:16 @{Let us therefore draw near} (\proserch“metha oun\). Present active middle volitive subjunctive of \proserchomai\. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (7:25; strkjv@10:1,22; strkjv@11:6|). {Unto the throne of grace} (\t“i thron“i tˆs charitos\). This old word (\thronos\) we have taken into English, the seat of kings and of God and so of Christ (1:3,8|), but marked by grace because Jesus is there (Matthew:19:28|). Hence we should come "with boldness" (\meta parrˆsias\). Telling Jesus the whole story of our shortcomings. {That we may receive mercy} (\hina lab“men eleos\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. {And find grace} (\kai charin heur“men\). Second aorist active subjunctive of \heurisk“\. We are sure to gain both of these aims because Jesus is our high priest on the throne. {To help us in time of need} (\eis eukairon boˆtheian\). \Boˆtheia\ is old word (from \boˆthe“\, strkjv@2:18| which see), in N.T. only here and strkjv@Acts:27:17|. \Eukairos\ is an old word also (\eu\, well, \kairos\, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.

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

rwp@Hebrews:5:7 @{In the days of his flesh} (\en tais hˆmerais tˆs sarkos autou\). Here (verses 7-9|) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (4:15|) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. {Having offered up} (\prosenegkas\). Second aorist active (\-a\ form) participle of \prospher“\ (cf. verse 3|). An allusion to the Agony of Christ in Gethsemane. {Supplications} (\hiketˆrias\). Socrates, Polybius, Job:(Job:40:22|) combine this word with \deˆseis\ (prayers) as here. The older form was \hikesia\. The word \hiketˆrios\ is an adjective from \hiketˆs\ (a suppliant from \hik“\, to come to one) and suggests one coming with an olive-branch (\elaia\). Here only in the N.T. {With strong crying and tears} (\meta kraugˆs ischuras kai dakru“n\). See strkjv@Luke:22:44f|. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John:11:35; strkjv@Luke:19:41|), but Gethsemane chiefly. {To save him from death} (\s“zein ek thanatou\). A reference to the cry of Jesus in Gethsemane (Matthew:26:39|). {Having been heard for his godly fear} (\eisakoustheis apo tˆs eulabeias\). Old word from \eulabˆs\ (taking hold well, strkjv@Luke:2:25| from \eu, lamban“\, the verb \eulabeomai\ in N.T. only in strkjv@Hebrews:11:7|), in N.T. only here and strkjv@12:28|. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.

rwp@Hebrews:5:14 @{For full-grown men} (\telei“n\). Predicate genitive. The word is for adults, relative perfection (\teleioi\) in contrast with babes as in strkjv@1Corinthians:2:6; strkjv@3:1; strkjv@13:11; strkjv@Phillipians:3:15; strkjv@Ephesians:4:4|, not absolute perfection (Matthew:5:48|). {Their senses} (\ta aisthˆtˆria\). The organs of perception (Stoic term for sense organs) from \aisthanomai\ (Luke:9:45|), in Plato, Galen, Hippocrates, here only in N.T. {Exercised} (\gegumnasmena\). Perfect passive participle of \gumnaz“\, to exercise (naked, \gumnos\). Galen uses \aisthˆtˆria gegumnasmena\ together after \ech“\ as we have here. For this predicate use of the participle with \ech“\ see strkjv@Luke:13:6; strkjv@14:19f|. "By reason of use" one gains such skill. {To discern} (\pros diakrisin\). "For deciding between" (from \diakrin“\), old word with ablative \kalou te kai kakou\ (between good and evil). See strkjv@1Corinthians:12:1; Rom strkjv@14:1|.

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

rwp@Hebrews:6:7 @{Which hath drunk} (\hˆ piousa\). Articular second aorist active participle of \pin“\, to drink. {Herbs} (\botanˆn\). Old word from \bosk“\, to feed, green plant, only here in N.T. Cf. our botany. {Meet} (\eutheton\). Old compound verbal (\eu, tithˆmi\) well-placed, fit (Luke:9:62|). {It is tilled} (\ge“rgeitai\). Present passive indicative of \ge“rge“\, old and rare verb from \ge“rgos\ (tiller of the soil, \gˆ, ergon\, strkjv@2Timothy:2:6|), here only in the N.T. {Receives} (\metalambanei\). Present active indicative of \metalamban“\, old verb to share in, with genitive (\eulogias\) as here (Acts:2:46|) or with accusative (Acts:24:25|).

rwp@Hebrews:6:8 @{If it beareth} (\ekpherousa\). Present active participle of \ekpher“\, conditional participle. For "thorns and thistles" see strkjv@Matthew:7:16| for both words (\akanthas kai tribolous\). Roman soldiers scattered balls with sharp iron spikes, one of which was called _tribulus_, to hinder the enemy's cavalry. {Rejected} (\adokimos\). See strkjv@1Corinthians:9:27; strkjv@Romans:1:28|. For \kataras eggus\ (nigh unto a curse) see Gal strkjv@3:10|. {To be burned} (\eis kausin\). "For burning." Common sight in clearing up ground.

rwp@Hebrews:6:12 @{That ye be not sluggish} (\hina mˆ n“throi genˆsthe\). Negative final clause with second aorist middle subjunctive of \ginomai\, "that ye become not sluggish (or dull of hearing)" as some already were (5:11|). {Imitators} (\mimˆtai\). See strkjv@1Thessalonians:1:6; strkjv@2:14| for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see strkjv@10:19-12:3|), one of his great appeals later in ch. strkjv@Hebrews:11| full of examples of "faith and long-suffering."

rwp@Hebrews:6:15 @{Having patiently endured} (\makrothumˆsas\). First aorist active participle of \makrothumos\ (\makros, thumos\, long spirit) illustrating \makrothumia\ of verse 12|. {He obtained} (\epetuchen\). Second aorist (effective) active indicative of \epetugchan“\, old verb with genitive. God was true to his word and Abraham was faithful.

rwp@Hebrews:6:16 @{In every dispute} (\pasˆs antilogias\). Objective genitive of old word several times in Hebrews (6:16; strkjv@7:7; strkjv@12:3|). Talking back, face to face, in opposition. {Final} (\peras\). Limit, boundary (Matthew:12:42|). Men may perjure themselves.

rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmat“n ametathet“n\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina ech“men\). Purpose clause with \hina\ and the present active subjunctive of \ech“\, "that we may keep on having." {Strong consolation} (\ischuran paraklˆsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug“\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratˆsai\). First aorist active (single act) infinitive of \krate“\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimenˆs\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).

rwp@Hebrews:7:13 @{Belongeth to another tribe} (\phulˆs heteras meteschˆken\). See strkjv@2:14| for \metech“\, perfect active indicative here. A different (\heteras\) tribe. {Hath given attendance at} (\proseschˆken\). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of \prosech“\, old verb, here with either \noun\ (mind) or self (\heauton\) understood with dative case (\t“i thusiastˆri“i\, the altar, for which word see strkjv@Matthew:5:23; strkjv@Luke:1:11|).

rwp@Hebrews:7:18 @{A disannulling} (\athetˆsis\). Late word from \athete“\ (alpha privative and \tithˆmi\), to set aside (Mark:6:26|), in N.T. only here and strkjv@9:26|. Common in the papyri in a legal sense of making void. Involved in \metathesis\ (change in verse 12|). {Foregoing} (\proagousˆs\). Present active participle of \proag“\, to go before (1Timothy:1:18|). {Because of its weakness} (\dia to autˆs asthenes\). Neuter abstract adjective with article for quality as in verse 7| with \dia\ and accusative case for reason. {Unprofitableness} (\an“pheles\). Old compound (alpha privative and \ophelos\) useless, and neuter singular like \asthenes\. In N.T. only here and strkjv@Titus:3:9|.

rwp@Hebrews:7:22 @{By so much also} (\kata tosouto kai\). Correlative demonstrative corresponding to \kath' hoson\ (the relative clause) in verse 20|. {The surety} (\egguos\). Vulgate _sponsor_. Old word, here only in the N.T., adjective (one pledged, betrothed), from \egguˆ\, a pledge, here used as substantive like \egguˆtˆs\, one who gives a pledge or guarantee. There may be a play on the word \eggiz“\ in verse 19|. \Eggua“\ is to give a pledge, \eggualiz“\, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator (\ho mesitˆs\, strkjv@8:6|) between God and man (Son of God and Son of man).

rwp@Hebrews:8:2 @{Minister} (\leitourgos\). See on ¯Romans:13:6; strkjv@Phillipians:2:25|. {Of the sanctuary} (\t“n hagi“n\). "Of the holy places" (\ta hagia\), without any distinction (like strkjv@9:8f.; strkjv@10:19; strkjv@13:11|) between the holy place and the most holy place as in strkjv@9:2f|. {Of the true tabernacle} (\tˆs skˆnˆs tˆs alˆthinˆs\). By way of explanation of \t“n hagi“n\. For \skˆnˆ\ see strkjv@Matthew:17:4| and \skˆnos\ (2Corinthians:5:1|), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see strkjv@John:1:9| for \alˆthinos\. {Pitched} (\epˆxen\). First aorist active indicative of \pˆgnumi\, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. strkjv@Numbers:24:6|.

rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospherˆi\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \d“ra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagkˆ\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h“ prosenegkˆi\). Second aorist active subjunctive of \prospher“\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.

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

rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan“\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchˆken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphor“teras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hos“i\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesitˆs\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathˆkˆ\. {Of a better covenant} (\kreittonos diathˆkˆs\). Called "new" (\kainˆs, neas\ in strkjv@9:15; strkjv@12:24|). For \diathˆkˆ\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreiss“n\) is the keynote of the Epistle. At every point Christianity is better than Judaism.

rwp@Hebrews:8:7 @{That first covenant} (\hˆ pr“tˆ ekeinˆ\). The word \diathˆkˆ\ (covenant) is not expressed, but clearly meant by the feminine gender \pr“tˆ\. {Faultless} (\amemptos\). Old compound adjective for which see strkjv@Luke:1:6; strkjv@Phillipians:2:15|. The condition is second class and assumes that the old covenant was not "blameless," apparently a serious charge which he hastens to explain. {For a second} (\deuteras\). Objective genitive with \diathˆkˆs\ understood. The conclusion with \an\ and the imperfect passive indicative (\ezˆteito\) is clearly a second-class condition. See a like argument in strkjv@7:11|.

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

rwp@Hebrews:9:1 @{Even the first covenant} (\kai hˆ pr“tˆ\). \Kai\ (even) is doubtful. No word for covenant with \pr“te\ (cf. strkjv@8:7|). {Had} (\eiche\). Imperfect active, used to have. {Ordinances} (\dikai“mata\). Regulations (from \dikaio“\) as in strkjv@Luke:1:6; strkjv@Romans:5:16|. {Of divine service} (\latreias\). No word for "divine," though worship is meant as in strkjv@Romans:9:4; strkjv@Phillipians:3:3|. Genitive case. {And its sanctuary, a sanctuary of this world} (\to te hagion kosmikon\). By \to hagion\ the author describes the whole sanctuary (Exodus:36:3; strkjv@Numbers:3:38|) like \t“n hagi“n\ in strkjv@8:2|. \Kosmikon\ is a late adjective (Aristotle, Plutarch) from \kosmos\, relating to this world, like \epi gˆs\ (upon earth) of strkjv@8:4|. It is in the predicate position, not attributive.

rwp@Hebrews:9:2 @{A tabernacle the first} (\skˆnˆ hˆ pr“tˆ\). See strkjv@8:2| for \skˆnˆ\. Large tents usually had two divisions (the outer and the inner or the first and the second). Note \pr“tˆ\ for the first of two as with the first covenant (8:7,13; strkjv@9:1|). The large outer tent was entered first and was called \Hagia\ (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. {Was prepared} (\kateskeuasthˆ\). First aorist passive of \kataskeuaz“\. See strkjv@3:3|. For the furniture see strkjv@Exodus:25; 26|. Three items are named here: the candlestick (\hˆ luchnia\, late word for \luchnion\) or lampstand, necessary since there were no windows (Exodus:25:31-39|); the table (\hˆ trapeza\, old word, strkjv@Matthew:15:27|) for the bread (Exodus:25:23-30; strkjv@Leviticus:24:6| of pure gold); the shewbread (\hˆ prothesis t“n art“n\) as in strkjv@Exodus:25:30; strkjv@40:23; strkjv@Leviticus:24:5-9|. Probably a hendiadys for the table with the loaves of God's Presence.

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

rwp@Hebrews:9:5 @{Above it} (\huperan“ autˆs\). Up above, in local sense as in strkjv@Ephesians:4:10|, with ablative case \autˆs\ (it, the ark). {Cherubim of glory} (\Cheroubein doxˆs\). Hebrew word (dual form), two in number, made of gold (Exodus:25:18-22|). They are called \z“a\ (living creatures) in the LXX (Isaiah:6:2f.; strkjv@Ezekiel:1:5-10; strkjv@10:5-20|). {Overshadowing} (\kataskiazonta\). Present active participle of \kataskiaz“\, old verb to shadow down on, cover with shade, only here in the N.T. {The mercy seat} (\to hilastˆrion\). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective \hilastˆrios\ has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in strkjv@Romans:3:25| (Deissmann, _Bible Studies_, pp. 124-35). {Severally} (\kata meros\). In detail, distributive use of \kata\ with \meros\ (part).

rwp@Hebrews:9:9 @{Which} (\hˆtis\). "Which very thing," the first tent (\tˆs pr“tˆs skˆnˆs\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabolˆ\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball“\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestˆkota\). "For the present crisis " (\kairon\, not \ai“na\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistˆmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enest“ta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hˆn\). Here the relative refers to \parabolˆ\ just mentioned, not to \skˆnˆs\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidˆsin\). For \suneidˆsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\telei“sai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi br“masin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikai“masin sarkos\). But the correct text is undoubtedly simply \dikai“mata sarkos\ (nominative case), in apposition with \d“ra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikai“mata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorth“se“s\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorth“sis\ is a late word, here alone in N.T. (from \diortho“\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho“\ in strkjv@Hebrews:12:12|. Here for reformation like \diorth“ma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).

rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damale“s\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz“\, in LXX, though \rain“\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotˆta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \am“mon\, the individual \katharos\.

rwp@Hebrews:9:16 @{A testament} (\diathˆkˆ\). The same word occurs for covenant (verse 15|) and will (verse 16|). This double sense of the word is played upon also by Paul in strkjv@Galatians:3:15f|. We say today "The New Testament" (_Novum Testamentum_) rather than " The New Covenant." Both terms are pertinent. {That made it} (\tou diathemenou\). Genitive of the articular second aorist middle participle of \diatithˆmi\ from which \diathˆkˆ\ comes. The notion of will here falls in with \klˆronomia\ (inheritance, strkjv@1Peter:1:4|) as well as with \thanatos\ (death). {Of force} (\bebaia\). Stable, firm as in strkjv@3:6,14|. {Where there hath been death} (\epi nekrois\). "In the case of dead people." A will is only operative then. {For doth it ever avail while he that made it liveth?} (\epei mˆ pote ischuei hote zˆi ho diathemenos;\). This is a possible punctuation with \mˆ pote\ in a question (John:7:26|). Without the question mark, it is a positive statement of fact. Aleph and D read \tote\ (then) instead of \pote\. The use of \mˆ\ in a causal sentence is allowable (John:3:18|, \hoti mˆ\).

rwp@Hebrews:9:19 @{When every commandment had been spoken} (\lalˆtheisˆs\). Genitive absolute with first aorist passive participle feminine singular of \lale“\. The author uses the account in strkjv@Exodus:24:3f.| "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (\erion\, diminutive of \eros, eiros\, old word, here and in strkjv@Revelation:1:14|; for \kokkinos\ see on ¯Matthew:27:6,28|), and hyssop (\huss“pou\, a plant mentioned in strkjv@John:19:29|). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers:10:2-10|). {Both the book itself} (\auto te to biblion\). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in strkjv@Exodus:40:9f.; strkjv@Leviticus:8:10f.| and applies blood to all the details. {Sprinkled} (\erantisen\). First aorist active indicative from \rantiz“\ (from \rantos\ and this from \rain“\), like \baptiz“\ from \bapt“\. Cf. strkjv@Mark:7:4; strkjv@Hebrews:10:22; strkjv@Revelation:19:13|.

rwp@Hebrews:9:20 @{This is} (\touto\). Instead of \idou\ of the LXX (Exodus:24:8|), just like our Lord's words in strkjv@Mark:14:24|, a possible reminiscence of the Master's words (Dods). The author also has \eneteilato\ (he commanded) for \dietheto\ of the LXX.

rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\ch“ris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che“\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

rwp@Hebrews:9:24 @{Made with hands} (\cheiropoiˆta\). See verse 11| for this word. {Like in pattern to the true} (\antitupa t“n alˆthin“n\). Late compound word, only twice in N.T. (here, strkjv@1Peter:3:21|). Polybius uses \antitupos\ for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a \tupos\ (model) of the heavenly realities and he made an \antitupon\ on that model, "answering to the type" (Dods) or model. In strkjv@1Peter:3:21| \antitupos\ has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). {Now to appear} (\nun emphanisthˆnai\). Purpose clause by the first aorist passive infinitive of \emphaniz“\ (Matthew:27:53; strkjv@John:14:21f.|). For the phrase see strkjv@Psalms:42:3|. For this work of Christ as our High Priest and Paraclete in heaven see strkjv@Hebrews:7:25; strkjv@Romans:8:34; strkjv@1John:2:1f|.

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

rwp@Hebrews:10:28 @{Hath set at naught} (\athetˆsas\). First aorist active participle of \athete“\, late compound, very common in LXX, from alpha privative and \tithˆmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetˆsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\ch“ris oiktirm“n\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin ˆ trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.

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

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

rwp@Hebrews:10:36 @{Which} (\hˆtis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodid“mi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomonˆs\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelˆma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komisˆsthe tˆn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz“\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomen“n hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistˆmi\ (\hupo\, under, \histˆmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, M‚n‚goz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmat“n elegchos ou blepomen“n\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch“\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Hebrews:11:5 @{Was translated} (\metetethˆ\). First aorist passive indicative of \metatithˆmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou mˆ idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hˆurisketo\). Imperfect passive of \heurisk“\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethˆken\). First aorist active of same verb as \metetethˆ\ just before. {Translation} (\metathese“s\). Substantive from the same verb \metatithˆmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturˆtai\). Perfect passive indicative of \marture“\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestˆkenai t“i the“i\). Perfect active infinitive of \euareste“\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \the“i\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:7 @{Being warned of God} (\chrˆmatistheis\). First aorist passive participle of \chrˆmatiz“\, old word for oracular or divine communications as already in strkjv@8:5| (cf. strkjv@Matthew:2:12,22|, etc.). {Moved with godly fear} (\eulabˆthˆ\). First aorist passive indicative of \eulabeomai\, old verb from \eulabˆs\ (from \eu\ and \labein\, to take hold well or carefully), to show oneself \eulabˆs\, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in strkjv@Acts:23:10|), often in LXX. {An ark} (\kib“ton\). strkjv@Genesis:6:15; strkjv@Matthew:24:38|. Shaped like a box (cf. strkjv@Hebrews:9:4|). {Through which} (\di' hˆs\). Through his faith as shown in building the ark. {The world} (\ton kosmon\). Sinful humanity as in verse 38|. {Heir} (\klˆronomos\). In strkjv@2Peter:2:5| Noah is called "a preacher of righteousness" as here "heir of righteousness." He himself believed his message about the flood. Like Enoch he walked with God (Genesis:6:9|).

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

rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire“\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche“\ (from \sun, kakos, ech“\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche“\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau“\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin‚_ word as the antithesis to \ai“nios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

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

rwp@Hebrews:11:34 @{Quenched the power of fire} (\esbesan dunamin puros\). First aorist active indicative of \sbennumi\ (Matthew:12:20|). See strkjv@Daniel:3:19-28|. {Escaped the edge of the sword} (\ephugon stomata machairˆs\). Second aorist active indicative of \pheug“\, old verb to flee. "Mouths (\stomata\) of the sword" (Luke:21:24|). See strkjv@1Samuel:18:11; strkjv@1Kings:19:2|. {Were made strong} (\edunam“thˆsan\). First aorist passive indicative of \dunamo“\, late verb from \dunamis\ as in strkjv@Colossians:1:11|. {Waxed mighty in war} (\egenˆthˆsan ischuroi en polem“i\). "Became strong in battle" (Psalms:18:34ff.|). {Armies of aliens} (\parembolas allotri“n\). Late compound (\para, en, ball“\) for encampment (Polybius, Plutarch), barracks (Acts:21:34,37|), armies in battle line (Revelation:20:9| and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

rwp@Hebrews:11:36 @{Of mockings and scourgings} (\empaigm“n kai mastig“n\). \Empaigmos\ is from \empaiz“\ (Matthew:20:19|), late word, in LXX, here alone in N.T. \Mastig“n\ (\mastix\, a whip, a scourge) is old and common enough (Acts:22:24|).

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

rwp@Hebrews:11:38 @{Of whom the world was not worthy} (\h“n ouk ˆn axios ho kosmos\) Graphic picture in a short parenthetical relative clause (\h“n\, genitive plural with \axios\), a phrase to stir the blood of the readers. {Wandering} (\plan“menoi\). Present middle participle of \plana“\, like lost sheep, hunted by wolves. {Caves} (\spˆlaiois\). Old word from \speos\ (cavern) as in strkjv@Matthew:21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of \hora“\, to see), opening, in N.T. only here and strkjv@James:3:11|. Cf. strkjv@1Kings:18:4|; II Macc. strkjv@5:27; strkjv@10:6 (about Judas Maccabeus and others).

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

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

rwp@Hebrews:12:3 @{Consider} (\analogisasthe\). First aorist middle imperative of \analogizomai\, old word to reckon up, to compare, to weigh, only here in the N.T. See \katanoˆsate\ in strkjv@3:1|. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. {Endured} (\hupomemenˆkota\). Perfect active participle of the same verb \hupomen“\ used in verse 2|. {Gainsaying} (\antilogian\). Old word from \antilogos\ (from \antileg“\), already in strkjv@6:16; strkjv@7:7|. {Of sinners} (\hupo t“n hamart“l“n\). "By sinners." {Against themselves} (\eis heautous\). Against their better selves if a genuine reading. But \eis heauton\ (against himself), against Christ, is far more likely correct. {That ye wax not weary} (\hina mˆ kamˆte\). Negative final clause with \hina mˆ\ and the second aorist active subjunctive of \kamn“\, old verb to be weary as here or sick as in strkjv@James:5:15|. {Fainting in your souls} (\tais psuchais hum“n ekluomenoi\). Present passive participle of \eklu“\, old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in verse 5|. The rest of the Epistle drives home the argument.

rwp@Hebrews:12:5 @{Ye have forgotten} (\eklelˆsthe\). Perfect middle indicative of \eklanthan“\, to cause to forget, old verb, here only in the N.T. with genitive case as usual. {Reasoneth with you} (\humin dialegetai\). Present middle indicative of \dialegomai\, old verb to ponder different (\dia-\) things, to converse, with dative. Cf. strkjv@Acts:19:8f|. The quotation is from strkjv@Proverbs:3:11f|. {Regard not lightly} (\mˆ olig“rei\). Prohibition with \mˆ\ and the present active imperative of \olig“re“\, old verb from \olig“ros\ and this from \oligos\ (little) and \h“ra\ (hour), old verb, here only in N.T. {Chastening} (\paideias\). Old word from \paideu“\, to train a child (\pais\), instruction (2Timothy:3:16|), which naturally includes correction and punishment as here. See also strkjv@Ephesians:6:4|. {Nor faint} (\mˆde ekluou\). Prohibition with \mˆ\ and present passive imperative of \eklu“\ (see verse 3|).

rwp@Hebrews:12:8 @{If ye are without chastening} (\ei ch“ris este paideias\). Condition of first class, determined as fulfilled. Note position of \este\ (are) between the preposition \ch“ris\ and \paideias\ (ablative case). {Have been made} (\gegonasin\). Perfect active indicative of \ginomai\. {Partakers} (\metochoi\). Partners (3:14|). {Then} (\ara\). Accordingly, correspondingly. {Bastards} (\nothoi\). Old word, here only in N.T. Illegitimate.

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

rwp@Hebrews:12:10 @{They} (\hoi men\). Demonstrative \hoi\ in contrast (\men\). {Chastened} (\epaideuon\). Imperfect active, used to chasten. {As seemed good to them} (\kata to dokoun autois\). "According to the thing seeming good to them." \Dokoun\ is present active neuter singular articular participle of \doke“\. {But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our profit} (\epi to sumpheron\). Present active articular neuter singular participle of \sumpher“\, to bear together as in strkjv@1Corinthians:12:7|. {That we may be partakers} (\eis to metalabein\). Articular second aorist active infinitive of \metalamban“\ with \eis\ for purpose, "for the partaking." {Of his holiness} (\tˆs hagiotˆtos autou\). Genitive with \metalabein\ (to share in). Rare word, in N.T. only here and strkjv@2Corinthians:1:12|.

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

rwp@Hebrews:12:19 @{Unto blackness} (\gnoph“i\). Dative case of \gnophos\ (late form for earlier \dnophos\ and kin to \nephos\, cloud), here only in N.T. Quoted here from strkjv@Exodus:10:22|. {Darkness} (\zoph“i\). Old word, in Homer for the gloom of the world below. In the Symmachus Version of strkjv@Exodus:10:22|, also in strkjv@Jude:1:6; strkjv@2Peter:2:4,15|. {Tempest} (\thuellˆi\). Old word from \thu“\ (to boil, to rage), a hurricane, here only in N.T. From strkjv@Exodus:10:22|. {The sound of a trumpet} (\salpiggos ˆch“i\). From strkjv@Exodus:19:16|. \Echos\ is an old word (our \echo\) as in strkjv@Luke:21:25; strkjv@Acts:2:2|. {The voice of words} (\ph“nˆi rˆmat“n\). From strkjv@Exodus:19:19; strkjv@Deuteronomy:4:12|. {Which voice} (\hˆs\). Relative referring to \ph“nˆ\ (voice) just before, genitive case with \akousantes\ (heard, aorist active participle). {Intreated} (\parˆitˆsanto\). First aorist middle (indirect) indicative of \paraiteomai\, old verb, to ask from alongside (Mark:15:6|), then to beg away from oneself, to depreciate as here, to decline (Acts:25:11|), to excuse (Luke:14:18|), to avoid (1Timothy:4:7|). {That no word should be spoken unto them} (\prostethˆnai autois logon\). First aorist passive infinitive of \prostithˆmi\, old word to add, here with accusative of general reference (\logon\), "that no word be added unto them." Some MSS. have here a redundant negative \mˆ\ with the infinitive because of the negative idea in \parˆitˆsanto\ as in strkjv@Galatians:5:7|.

rwp@Hebrews:12:23 @{To the general assembly} (\panˆgurei\). Old word (from \pas\ and \aguris, ageir“\). Here only in N.T. \Panˆguriz“\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggel“n\, though not certain. {Church of the firstborn} (\ekklˆsiƒi pr“totok“n\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklˆsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammen“n en ouranois\). Perfect passive participle of \apograph“\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kritˆi the“i pant“n\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\tetelei“men“n\). Perfect passive participle of \teleio“\, perfected at last (11:40|).

rwp@Hebrews:12:25 @{See} (\blepete\). Earnest word as in strkjv@3:12|. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. {That ye refuse not} (\mˆ paraitˆsˆsthe\). Negative purpose with \mˆ\ and the first aorist middle subjunctive of \paraiteomai\, the same verb used in verse 19| about the conduct of the Israelites at Sinai and also below. {Him that speaketh} (\ton lalounta\). Present active articular participle of \lale“\ as in verse 24| (Jesus speaking by his blood). {For if they did not escape} (\ei gar ekeinoi ouk exephugon\). Condition of first class with \ei\ and second aorist active indicative of \ekpheug“\, to escape. Direct reference to Sinai with use of the same verb again (\paraitˆsamenoi\, when they refused). {Him that warned} (\ton chrˆmatizonta\). That is Moses. For \chrˆmatiz“\ see strkjv@8:5; strkjv@11:7|. {Much more we} (\polu mallon hˆmeis\). Argument from the less to the greater, \polu\, adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape." Our chance to escape is far less, "we who turn away (\apostrephomenoi\, middle participle, turn ourselves away from) the one from heaven (\ton ap' ouran“n\)," God speaking through his Son (1:2|).

rwp@Hebrews:12:27 @{And this word} (\to de\). He uses the article to point out "\eti hapax\" which he explains (\dˆloi\, signifies, present active indicative of \dˆlo“\). {The removing} (\tˆn metathesin\). For this word see strkjv@7:12; strkjv@11:5|. For the transitory nature of the world see strkjv@1Corinthians:7:31; strkjv@1John:2:17|. "There is a divine purpose in the cosmic catastrophe" (Moffatt). {Made} (\pepoiˆmen“n\). Perfect passive participle of \poie“\. Made by God, but made to pass away. {That those things which are not shaken may remain} (\hina meinˆi ta mˆ saleuomena\). Final clause with \mˆ\ and the first aorist active subjunctive of \men“\. The Kingdom of God is not shaken, fearful as some saints are about it.

rwp@Hebrews:13:4 @{Let marriage be} (\ho gamos\). No verb in the Greek. The copula can be supplied either \estin\ (is) or \est“\ (let be, imperative). {Had in honour} (\timios\). Old adjective from \timˆ\ (honour) as in strkjv@Acts:5:34|. \Gamos\ elsewhere in the N.T., means the wedding or wedding feast (Matthew:22:29; strkjv@John:2:1|). {Undefiled} (\amiantos\). Old compound word (alpha privative and verbal of \miain“\, to defile), already in strkjv@Hebrews:7:26|. \Miain“ tˆn koitˆn\ is a common expression for adultery. {Fornicators} (\pornous\). Unmarried and impure. {Adulterers} (\moichous\). Impure married persons. God will judge both classes whether men do or not.

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

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anapher“men\). Present active volitive subjunctive of \anapher“\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian ainese“s\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine“\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheile“n\). In apposition (\tout 'estin\) and explanation of \thusian ainese“s\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologount“n t“i onomati autou\). This use of \homologe“\ with the dative in the sense of praise like \exomologe“\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@Hebrews:13:20 @{The God of peace} (\ho theos tˆs eirˆnˆs\). God is the author and giver of peace, a Pauline phrase (6 times) as in strkjv@1Thessalonians:5:23|. {Who brought again from the dead} (\ho anagag“n ek nekr“n\). Second aorist active articular participle of \anag“\ (cf. strkjv@Romans:10:7|), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3|, etc.). {That great shepherd of the sheep} (\ton poimena t“n probat“n ton megan\). This phrase occurs in strkjv@Isaiah:63:11| except \ton megan\ which the author adds as in strkjv@4:14; strkjv@10:21|. Songs:here, "the shepherd of the sheep the great one." {With the blood of the eternal covenant} (\en haimati diathˆkˆs ai“niou\). This language is from strkjv@Zechariah:9:11|. The language reminds us of Christ's own words in strkjv@Mark:14:24| (Matthew:26:28; strkjv@Luke:22:20; strkjv@1Corinthians:11:25|) about "my blood of the covenant."

rwp@Hebrews:13:22 @{Bear with} (\anechesthe\). Present middle imperative (some MSS. have \anechesthai\, infinitive) of \anech“\ with the ablative, "hold yourselves back from" as in strkjv@Colossians:3:13|. {The word of exhortation} (\tou logou tˆs paraklˆse“s\). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. {I have written} (\epesteila\). First aorist active indicative (epistolary aorist) of \epistell“\, old word to send a letter (\epistolˆ\) as in strkjv@Acts:15:20|. {In few words} (\dia brache“n\). Common Greek idiom, here only in N.T. (from \brachus\, brief, short). Cf. \di' olig“n egrapsa\ in strkjv@1Peter:5:12|.

rwp@James:1:2 @{Count it} (\hˆgˆsasthe\). First aorist middle imperative of \hˆgeomai\, old verb to consider. Do it now and once for all. {All joy} (\pƒsan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripesˆte\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt“\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \lˆistais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz“\, late form for the old \peira“\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz“\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.

rwp@James:1:3 @{Knowing} (\gin“skontes\). Present active participle of \gin“sk“\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonˆn\). Old and common word for remaining under (\hupomen“\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.

rwp@James:1:4 @{Let have} (\echet“\). Present active imperative of \ech“\, let it keep on having. {Perfect} (\teleion\). See strkjv@Romans:5:3f.| for a like chain of blessings. Carry on the work to the end or completion (from \telos\, end) as in strkjv@John:17:4| (\to ergon telei“sas\, having finished the work). {That ye may be} (\hina ˆte\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This is the goal of patience. {Perfect and entire} (\teleioi kai holoklˆroi\). Perfected at the end of the task (\telos\) and complete in all parts (\holoklˆroi\, \holos\ whole and \klˆros\ lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See strkjv@Acts:3:16| for \holoklˆrian\ (perfect soundness). {Lacking in nothing} (\en mˆdeni leipomenoi\). Present passive participle of \leip“\ to leave. Negative statement of the preceding positive as often in James (cf. strkjv@1:6|). There is now a digression (verses 5-8|) from the discussion of \peirasmos\, which is taken up again in verse 9|. The word \leipomenoi\ (lacking) suggests the digression.

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip“\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gn“se“s\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit“\). Present active imperative of \aite“\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplotˆs\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplotˆs\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\mˆ oneidizontos\). Present active participle of \oneidiz“\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapl“s\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothˆsetai aut“i\). First future passive of \did“mi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

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

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

rwp@James:1:10 @{In that he is made low} (\en tˆi tapein“sei autou\). "In his low estate." Play on \tapein“sis\ (from \tapeino“\, strkjv@Phillipians:3:7|), like \tapeinos\ of verse 9|, old word in various senses, in N.T. only here, strkjv@Luke:1:48; strkjv@Acts:8:33; strkjv@Phillipians:3:21|. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men. {As the flower of the grass} (\h“s anthos chortou\). From the LXX (Isaiah:40:6|). \Chortos\ means pasture, then grass (Mark:6:39|) or fodder. \Anthos\ is old word, in N.T. only here, verse 11; strkjv@1Peter:1:24| (same quotation). This warning is here applied to "the rich brother," but it is true of all. {He shall pass away} (\pareleusetai\). Future middle indicative (effective aoristic future, shall pass completely away from earth).

rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell“\, used here of plants (cf. \anathall“\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun t“i kaus“ni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exˆranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xˆrain“\, old verb (from \xˆros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt“\ to fall out (off). {The grace} (\hˆ euprepeia\). Old word (from \euprepˆs\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou pros“pou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\ap“leto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthˆsetai\). Future passive indicative of \marain“\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu“\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

rwp@James:1:14 @{When he is drawn away by his own lust} (\hupo tˆs idias epithumias exelkomenos\). \Epithumia\ is old word for craving (from \epithume“\, to have a desire for) either good (Phillipians:1:23|) or evil (Romans:7:7|) as here. Like a fish drawn out from his retreat. {Enticed} (\deleazomenos\). Present passive participle of \deleaz“\, old verb from \delear\ (bait), to catch fish by bait or to hunt with snares and Philo has \huph' hˆdonˆs deleazetai\ (is enticed by pleasure). In N.T. only here and strkjv@2Peter:2:14,18|. Allured by definite bait.

rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\hˆ epithumia\). Note article, the lust (verse 14|) which one has. {When it hath conceived} (\sullabousa\). Second aorist active participle of \sullamban“\, old word to grasp together, in hostile sense (Acts:26:21|), in friendly sense of help (Phillipians:4:3|), in technical sense of a woman taking a man's seed in conception (Luke:1:24|), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place. {Beareth sin} (\tiktei hamartian\). Present active indicative of \tikt“\ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See strkjv@Psalms:7:14| for this same metaphor. {The sin} (\hˆ hamartia\). The article refers to \hamartia\ just mentioned. {When it is full-grown} (\apotelestheisa\). First aorist passive participle of \apotele“\, old compound verb with perfective use of \apo\, in N.T. only here and strkjv@Luke:13:32|. It does not mean "full-grown" like \teleio“\, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans:6:6; strkjv@Colossians:3:5|). {Bringeth forth death} (\apokuei thanaton\). Late compound (\kue“\ to be pregnant, perfective use of \apo\) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like \tikt“\. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see strkjv@Romans:6:21-23; strkjv@8:6|. "The birth of death follows of necessity when one sin is fully formed" (Hort).

rwp@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithˆmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pra–tˆti\). In docility. "The contrast is with \orgˆ\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu“\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon s“sai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \s“sai\ from \s“z“\).

rwp@James:1:22 @{But be ye} (\ginesthe de\). Rather, "But keep on becoming" (present middle imperative of \ginomai\). {Doers of the word} (\poiˆtai logou\). Old word for agent (\-tˆs\) from \poie“\ to do as in strkjv@4:11; strkjv@Romans:2:13|, but in strkjv@Acts:17:28| our "poet" (long regarded as a "doer" or "maker"). {Hearers} (\akroatai\). Old word for agent again from \akroamai\ (to be a hearer), in N.T. only here and strkjv@Romans:2:13|. {Deluding yourselves} (\paralogizomenoi heautous\). Present middle (direct) participle of \paralogizomai\, to reckon aside (\para\) and so wrong, to cheat, to deceive. Redundant reflexive \heautous\ with the middle. In N.T. only here and strkjv@Colossians:2:4|. Such a man does not delude anyone but himself.

rwp@James:1:23 @{And not a doer} (\kai ou poiˆtˆs\). Condition of first class, assumed as true, and \ou\ (rather than \mˆ\) contrasts \poiˆtˆs\ with \akroatˆs\. {Unto a man beholding} (\andri katanoounti\). Associative instrumental case after \eoiken\ as in strkjv@1:6|. Note \andri\ as in strkjv@1:8| in contrast with \gunaiki\ (woman), not \anthr“p“i\ (general term for man). Present active participle of \katanoe“\ to put the mind down on (\kata, nous\), to consider attentively, to take note of, as in verse 24| (\katenoˆsen\). {His natural face} (\to pros“pon tˆs genese“s autou\). "The face of his birth" (origin, lineage, nativity). For this use of \genesis\ see strkjv@3:6; strkjv@Matthew:1:1,18; strkjv@Luke:1:13|. {In a mirror} (\en esoptr“i\). Old word (from \eis, opt“\) in N.T. only here and strkjv@1Corinthians:13:12|. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See \katoptrizomai\ in strkjv@2Corinthians:3:18|.

rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt“\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt“\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton tˆs eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen“\, parallel with \parakupsas\. \Paramen“\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men“\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroatˆs epilˆsmonˆs\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilˆsmonˆ\ is a late and rare word (from \epilˆsm“n\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poiˆtˆs ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en tˆi poiˆsei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poiˆsis\ is an old word (from \poie“\ for the act of doing), only here in N.T.

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

rwp@James:1:27 @{Pure religion and undefiled} (\thrˆskeia kathara kai amiantos\). Numerous examples in papyri and inscriptions of \thrˆskeia\ for ritual and reverential worship in the Roman Empire (Moulton and Milligan's _Vocabulary_; Deissmann, _St. Paul_, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. {Before our God and Father} (\para t“i the“i kai patri\). By the side of (\para\) and so from God's standpoint (Mark:10:27|). \Amiantos\ (compound verbal adjective, alpha privative, \miain“\ to defile), puts in negative form (cf. strkjv@1:4,6|) the idea in \kathara\ (pure, clean). This (\hautˆ\). Feminine demonstrative pronoun in the predicate agreeing with \thrˆskeia\. {To visit} (\episkeptesthai\). Epexegetic (explaining \hautˆ\) present middle infinitive of \episkeptomai\, common verb to go to see, to inspect, present tense for habit of going to see. See strkjv@Matthew:25:36,43| for visiting the sick. {The fatherless and widows} (\orphanous kai chˆras\). "The natural objects of charity in the community" (Ropes). \Orphanos\ is old word for bereft of father or mother or both. In N.T. only here and strkjv@John:14:18|. Note order (orphans before widows). {Unspotted} (\aspilon\). Old adjective (alpha privative and \spilos\, spot), spotless. This the more important of the two illustrations and the hardest to execute. {To keep} (\tˆrein\). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, \kosmos\, full of dirt and slime that bespatters the best of men).

rwp@James:2:1 @{My brethren} (\adelphoi mou\). Transition to a new topic as in strkjv@1:19; strkjv@2:5,14; strkjv@3:1; strkjv@5:7|. {Hold not} (\mˆ echete\). Present active imperative of \ech“\ with negative \mˆ\, exhortation to stop holding or not to have the habit of holding in the fashion condemned. {The faith of our Lord Jesus Christ} (\tˆn pistin tou kuriou hˆm“n Iˆsou Christou\). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like \echete pistin theou\ (Mark:11:22|), "have faith in God." See the same objective genitive with \pistis\ in strkjv@Acts:3:6; strkjv@Galatians:2:16; strkjv@Romans:3:22; strkjv@Revelation:14:12|. Note also the same combination as in strkjv@1:1| "our Lord Jesus Christ" (there on a par with God). {The Lord of Glory} (\tˆs doxˆs\). Simply "the Glory." No word for "Lord" (\kuriou\) in the Greek text. \Tˆs doxˆs\ clearly in apposition with \tou kuriou Iˆsou Christou\. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See strkjv@Hebrews:9:5| for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are strkjv@Romans:9:4; strkjv@2Corinthians:4:6; strkjv@Ephesians:1:17; strkjv@Hebrews:1:3|. Cf. strkjv@2Corinthians:8:9; strkjv@Phillipians:2:5-11|. {With respect of persons} (\en pros“polˆmpsiais\). A Christian word, like \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpteite\ (James:2:9|), not in LXX or any previous Greek, but made from \pros“pon lambanein\ (Luke:20:21; strkjv@Galatians:2:6|), which is \a\ Hebrew idiom for _panim nasa_, "to lift up the face on a person," to be favorable and so partial to him. See \pros“polˆmpsia\ in this sense of partiality (respect of persons) in strkjv@Romans:2:11; strkjv@Colossians:3:25; strkjv@Ephesians:6:9| (nowhere else in N.T.). Do not show partiality.

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

rwp@James:2:4 @{Are ye not divided in your own mind?} (\ou diekrithˆte en heautois;\). First aorist (gnomic) passive indicative of \diakrin“\, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see strkjv@1Corinthians:7:28|. "Were ye not divided in (among) yourselves?" Cf. strkjv@1:6; strkjv@Matthew:21:21|. {Judges with evil thoughts} (\kritai dialogism“n ponˆr“n\). Descriptive genitive as in strkjv@1:25|. \Dialogismos\ is an old word for reasoning (Romans:1:21|). Reasoning is not necessarily evil, but see strkjv@Matthew:15:19| (\ponˆroi\) and strkjv@Mark:7:21| (\kakoi\) for evil reasonings, and strkjv@1Timothy:2:8| without an adjective. See strkjv@James:1:8; strkjv@4:8| for \dipsuchos\. They are guilty of partiality (a divided mind) as between the two strangers.

rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de ˆtimasate ton pt“chon\). First aorist active indicative of \atimaz“\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin hum“n\). Not very common compound (\katadunasteu“\, present active indicative, from \kata\ and \dunastˆs\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritˆria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin“\ to judge, \kritˆs\ (judge), place where judgment is given.

rwp@James:2:9 @{But if ye have respect of persons} (\ei de pros“polˆmpteite\). Condition of first class by contrast with that in verse 8|. For this verb (present active indicative), formed from \pros“pon lamban“\, here alone in the N.T., see in strkjv@2:1|. A direct reference to the partiality there pictured. {Ye commit sin} (\hamartian ergazesthe\). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See strkjv@Matthew:7:23|, \hoi ergazomenoi tˆn anomian\ (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from strkjv@Psalms:6:8|). {Being convicted} (\elegchomenoi\). Present passive participle of \elegch“\, to convict by proof of guilt (John:3:20; strkjv@8:9,46; strkjv@1Corinthians:14:24|). {As transgressors} (\h“s parabatai\). For this word from \parabain“\, to step across, to transgress, see strkjv@Galatians:2:18; strkjv@Romans:2:25,27|. See this very sin of partiality condemned in strkjv@Leviticus:19:15; strkjv@Deuteronomy:1:17; strkjv@16:19|. To the law and to the testimony.

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

rwp@James:2:21 @{Justified by works} (\ex erg“n edikai“thˆ\). First aorist passive indicative of \dikaio“\ (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with \ouk\ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul's statement in strkjv@Romans:4:1-5|, where Paul pointedly says that it was the faith of Abraham (Romans:4:9|) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (4:10|) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. {In that he offered up Isaac his son upon the altar} (\anenegkas Isaak ton huion autou epi to thusiastˆrion\). They use the same words, but they are talking of different acts. James points to the offering (\anenegkas\ second aorist--with first aorist ending--active participle of \anapher“\) of Isaac on the altar (Genesis:22:16f.|) as _proof_ of the faith that Abraham already had. Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts:15; strkjv@Galatians:2|).

rwp@James:3:4 @{The ships also} (\kai ta ploia\). Old word from \ple“\, to sail (Matthew:4:21|). Another metaphor like "horses" (\hippoi\). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson). {Though they are so great} (\tˆlikauta onta\). Concessive participle of \eimi\. The quantitative pronoun \tˆlikoutos\ occurs in the N.T. only here, strkjv@2Corinthians:1:10; strkjv@Hebrews:2:3; strkjv@Revelation:16:18|. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts:27:37|). {And are driven} (\kai elaunomena\). Present passive participle of \elaun“\, old verb, in this sense (2Peter:2:17|) for rowing (Mark:6:48; strkjv@John:6:19|). {Rough} (\sklˆron\). Old adjective (from \skell“\, to dry up), harsh, stiff, hard (Matthew:25:24|). {Are yet turned} (\metagetai\). Present passive indicative of the same verb, \metag“\, in verse 3|. James is fond of repeating words (1:13f.; strkjv@2:14,16; strkjv@2:21,25|). {By a very small rudder} (\hupo elachistou pˆdaliou\). For the use of \hupo\ (under) with things see strkjv@Luke:8:14; strkjv@2Peter:2:7|. There is possibly personification in the use of \hupo\ for agency in strkjv@James:1:14; strkjv@2:9; strkjv@Colossians:2:18|. \Pˆdaliou\ (from \pˆdon\, the blade of an oar) is an old word, in N.T. only here and strkjv@Acts:27:40|. \Elachistou\ is the elative superlative as in strkjv@1Corinthians:4:3| (from the Epic \elachus\ for \mikros\). {The impulse} (\hˆ hormˆ\). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and strkjv@Acts:14:5| (rush or onset of the people). {Of the steersman} (\tou euthunontos\). Present active genitive articular participle of \euthun“\, old verb, to make straight (from \euthus\, straight, level, strkjv@Mark:1:3|), in N.T. only here and strkjv@John:1:23|. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo. {Willeth} (\bouletai\). Present middle indicative of \boulomai\, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche“\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche“\, though \megalauche“\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hˆlikon--hˆlikˆn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt“\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Hulˆn\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.

rwp@James:3:6 @{The tongue is a fire} (\hˆ gl“ssa pur\). Songs:necessarily since there is no article with \pur\ (apparently same word as German _feuer_, Latin _purus_, English _pure, fire_). This metaphor of fire is applied to the tongue in strkjv@Proverbs:16:27; strkjv@26:18-22|; Sirach strkjv@28:22. {The world of iniquity} (\ho kosmos tˆs adikias\). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after \pur\ instead of after \adikias\, then the phrase may be the predicate with \kathistatai\ (present passive indicative of \kathistˆmi\, "is constituted," or the present middle "presents itself"). Even so, \kosmos\ remains a difficulty, whether it means the "ornament" (1Peter:3:3|) or "evil world" (James:1:27|) or just "world" in the sense of widespread power for evil. The genitive \adikias\ is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. {Which defileth the whole body} (\hˆ spilousa holon to s“ma\). Present active participle of \spilo“\ late _Koin‚_, verb, to stain from \spilos\ (spot, also late word, in N.T. only in strkjv@Ephesians:5:27; strkjv@2Peter:2:13|), in N.T. only here and strkjv@Judges:1:23|. Cf. strkjv@1:27| \aspilon\ (unspotted). {Setteth on fire} (\phlogizousa\). Present active participle of \phlogiz“\, old verb, to set on fire, to ignite, from \phlox\ (flame), in N.T. only in this verse. See \anaptei\ (verse 5|). {The wheel of nature} (\ton trochon genese“s\). Old word for wheel (from \trech“\, to run), only here in N.T. "One of the hardest passages in the Bible" (Hort). To what does \trochon\ refer? For \genese“s\ see strkjv@1:23| apparently in the same sense. Vincent suggests "the wheel of birth" (cf. strkjv@Matthew:1:1,18|). The ancient writers often use this same phrase (or \kuklos\, cycle, in place of \trochos\), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. {And is set on fire by hell} (\kai phlogizomenˆ hupo gehennˆs\). Present passive participle of \phlogiz“\, giving the continual source of the fire in the tongue. For the metaphor of fire with \gehenna\ see strkjv@Matthew:5:22|.

rwp@James:3:7 @{Kind} (\phusis\). Old word from \phu“\, order of nature (Romans:1:26|), here of all animals and man, in strkjv@2Peter:1:4| of God and redeemed men. {Of beasts} (\thˆri“n\). Old word diminutive from \thˆr\ and so "little beasts" originally, then wild animals in general (Mark:1:13|), or quadrupeds as here. These four classes of animals come from strkjv@Genesis:9:2f|. {Birds} (\petein“n\). Old word for flying animals (from \petomai\, to word from \herp“\, to crawl (Latin _serpo_), hence serpents. {Things in the sea} (\enali“n\). Old adjective (\en, hals\, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of \te kai\ with the first two and the second two. See a different classification in strkjv@Acts:10:12; strkjv@11:6|. {Is tamed} (\damazetai\). Present passive indicative of \damaz“\, old verb kin to Latin _dominus_ and English tame, in N.T. only in this passage and strkjv@Mark:5:4|. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in strkjv@Genesis:1:28|. {Hath been tamed} (\dedamastai\). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). {By mankind} (\tˆi phusei tˆi anthr“pinˆi\). Instrumental case with repeated article and repetition also of \phusis\, "by the nature the human." For \anthr“pinos\ see strkjv@Acts:17:25|.

rwp@James:3:12 @{Can?} (\mˆ dunatai;\). Negative answer expected. See the same metaphor in strkjv@Matthew:7:16f|. {Fig-tree} (\sukˆ\). Old and common word (Matthew:21:19f.|). {Figs} (\suka\). Ripe fruit of \hˆ sukˆ\. {Olives} (\elaias\). Elsewhere in the N.T. for olive-trees as strkjv@Matthew:21:1|. {Vine} (\ampelos\). Old word (Matthew:26:29|). {Salt water} (\halukon\). Old adjective from \hals\ (\halas\ salt), here only in N.T.

rwp@James:3:13 @{Who} (\Tis\). Rhetorical interrogative like strkjv@Luke:11:11|. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse 1| about many teachers. Speech and wisdom are both liable to abuse (1Corinthians:1:5,17; strkjv@2:1-3:20|). {Wise and understanding} (\sophos kai epistˆm“n\). \Sophos\ is used for the practical teacher (verse 1|), \epistˆm“n\ (old word from \epistamai\, here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In strkjv@Deuteronomy:1:13,15; strkjv@4:6|, the two terms are practically synonyms. {Let him shew} (\deixat“\). First aorist active imperative of \deiknumi\, old verb to show. As about faith in strkjv@2:18|. Emphatic position of this verb. {By his good life} (\ek tˆs kalˆs anastrophˆs\). For this literary _Koin‚_ word from \anastrephomai\ (walk, conduct) see strkjv@Galatians:1:13|. Actions speak louder than words even in the case of the professional wise man. Cf. strkjv@1Peter:1:15|. {In meekness of wisdom} (\en prautˆti sophias\). As in strkjv@1:21| of the listener, so here of the teacher. Cf. strkjv@Matthew:5:5; strkjv@11:29| and Zac strkjv@9:9| of King Messiah quoted in strkjv@Matthew:21:5|. Startling combination.

rwp@James:3:14 @{Bitter jealousy} (\zˆlon pikron\). \Zˆlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu“\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en tˆi kardiƒi hum“n\). The real fountain (\pˆgˆ\, verse 11|). {Glory not} (\mˆ katakauchƒsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata tˆs alˆtheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \mˆ\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.

rwp@James:3:17 @{First pure} (\pr“ton men hagnˆ\). First in rank and time. \Hagnos\ is from the same root as \hagios\ (holy), old adjective, pure from fault, not half-good and half-bad, like that above. {Then peaceable} (\epeita eirˆnikˆ\). Old adjective from \eirˆnˆ\ (peace), loving peace here, bringing peace in strkjv@Hebrews:12:11| (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender. {Gentle} (\epieikˆs\). Old adjective (from \eikos\, reasonable, fair), equitable (Phillipians:4:5; strkjv@1Peter:2:18|). No English word renders it clearly. {Easy to be entreated} (\eupeithˆs\). Old adjective (\eu, peithomai\), compliant, approachable. Only here in N.T. {Mercy} (\eleous\). Practical help (2:13,16|). {Good fruits} (\karp“n agath“n\). \Kaloi karpoi\ in strkjv@Matthew:7:17f|. Good deeds the fruit of righteousness (Phillipians:1:11|). {Without variance} (\adiakritos\). Late verbal adjective (from alpha privative and \diakrin“\, to distinguish). "Unhesitating," not doubting (\diakrinomenos\) like the man in strkjv@1:6|. Here only in N.T. This wisdom does not put a premium on doubt. {Without hypocrisy} (\anupokritos\). Late and rare verbal adjective (alpha privative and \hupokrin“\). Not hypocritical, sincere, unfeigned (Romans:12:9|).

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

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

rwp@James:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulˆthˆi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).

rwp@James:4:6 @{More grace} (\meizona charin\). "Greater grace." Greater than what? "Greater grace in view of the greater requirement" (Ropes), like strkjv@Romans:5:20f|. God does this. {Wherefore} (\dio\). To prove this point James quotes strkjv@Proverbs:3:34|. {God resisteth the proud} (\ho theos huperˆphanois antitassetai\). Present middle (direct) indicative of \antitass“\, old military term, to range in battle against, with dative case (Romans:13:2|) as in strkjv@5:6|. \Huperˆphanois\ (\huper, phainomai\) is like our vernacular "stuck-up folks" (Romans:1:30|), "haughty persons." {But giveth grace to the humble} (\tapeinois de did“sin charin\). Anarthrous adjective again, "to humble or lowly persons," for which word see strkjv@1:9f|. Cf. strkjv@2:5-7; strkjv@5:1-6|.

rwp@James:4:9 @{Be afflicted} (\talaip“rˆsate\). First aorist active imperative \talaip“re“\, old verb from \talaip“ros\ (Romans:7:24|), to endure toils, here only in N.T. Cf. \talaip“riais\ in strkjv@5:1|. {Mourn} (\penthˆsate\). First aorist active imperative of \penthe“\, old verb from \penthos\ (mourning, strkjv@4:9|), as in strkjv@Matthew:5:4f|. Often in N.T. joined as here with \klai“\, to weep (Mark:16:10; strkjv@Luke:6:25|). A call to the godly sorrow spoken of in strkjv@2Corinthians:7:10| (Mayor), like an O.T. prophet. {Weep} (\klausate\). First aorist active imperative of \klai“\. {Laughter} (\gel“s\). Old word from Homer down, only here in N.T. as \gela“\, to {laugh} (opposite of \klai“\), in N.T. only in strkjv@Luke:6:21,25|, but \katagela“\ in strkjv@Luke:8:53| (Mark:5:40; strkjv@Matthew:9:24|). {Be turned} (\metatrapˆt“\). Second aorist passive imperative of \metatrep“\, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. {Heaviness} (\katˆpheian\). Old word from \katˆphˆs\ (of a downcast look, from \kata\, \phaˆ\ eyes), hanging down of the eyes like the publican in strkjv@Luke:18:13|, here only in N.T.

rwp@James:4:11 @{Speak not one against another} (\mˆ katalaleite allˆl“n\). Prohibition against such a habit or a command to quit doing it, with \mˆ\ and the present imperative of \katalale“\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krin“n\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz“\). {Not a doer of the law, but a judge} (\ouk poiˆtˆs nomou, alla kritˆs\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.

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

rwp@James:4:15 @{For that ye ought to say} (\anti tou legein humƒs\). "Instead of the saying as to you" (genitive of the articular infinitive with the preposition \anti\ and the accusative of general reference with \legein\), "instead of your saying." {If the Lord will} (\ean ho kurios thelˆi\). Condition of the third class with \ean\ and the present active subjunctive (or first aorist active \thelesˆi\ in some MSS). The proper attitude of mind (Acts:18:21; strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@Romans:1:19; strkjv@Phillipians:2:19,24; strkjv@Hebrews:6:3|), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin _deo volente_. {This or that} (\touto ˆ ekeino\). Applicable to every act.

rwp@James:5:1 @{Come now, ye rich} (\age nun hoi plousioi\). Exclamatory interjection as in strkjv@4:13|. Direct address to the rich as a class as in strkjv@1Timothy:6:17|. Apparently here James has in mind the rich as a class, whether believer, as in strkjv@1:10f.|, or unbeliever, as in strkjv@2:1f.,6|. The plea here is not directly for reform, but a warning of certain judgment (5:1-6|) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in strkjv@5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into weeping (ingressive aorist active imperative of \klai“\ as in strkjv@4:9|), howling with grief" (present active participle of the old onomatopoetic verb \ololuz“\, here only in N.T., like Latin _ululare_, with which compare \alalaz“\ in strkjv@Matthew:5:38|. {For your miseries} (\epi tais talaip“riais hum“n\). Old word from \talaip“ros\ (Romans:7:24|) and like \talaip“re“\ in strkjv@James:4:9| (from \tla“\ to endure and \p“ros\ a callus). {That are coming upon you} (\tais eperchomenais\). Present middle participle of the old compound \eperchomai\ to come upon, used here in futuristic prophetic sense.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@James:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergat“n\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\t“n amˆsant“n\). Genitive plural of the articular first aorist active participle of \ama“\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\ch“ras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphusterˆmenos aph' hum“n\). Perfect passive articular participle of \aphustere“\, late compound (simplex \hustere“\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa“\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\t“n therisant“n\). Genitive plural of the articular participle first aorist active of \theriz“\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselˆluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Saba“th\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokrat“r\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.

rwp@James:5:7 @{Be patient therefore} (\makrothumˆsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume“\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomonˆ\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen“\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\he“s tˆs parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho ge“rgos\). The worker in the ground (\gˆ, erg“\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \timˆ\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothum“n ep' aut“i\). Present active participle of \makrothume“\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\he“s labˆi\). Temporal clause of the future with \he“s\ and the second aorist active subjunctive of \lamban“\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\pro‹mon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \pro‹mos\ (from \pr“‹\, early) occurs here only in N.T., though old in the form \pro‹mos\ and \pr“‹s\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.

rwp@James:5:8 @{Ye also} (\kai humeis\). As well as the farmers. {Stablish} (\stˆrixate\). First aorist active imperative of \stˆriz“\, old verb, (from \stˆrigx\, a support) to make stable, as in strkjv@Luke:22:32; strkjv@1Thessalonians:3:13|. {Is at hand} (\ˆggiken\). Present perfect active indicative of \eggiz“\, common verb, to draw near (from \eggus\), in strkjv@James:4:8|, for drawing near. Same form used by John in his preaching (Matthew:3:2|). In strkjv@1Peter:4:7| the same word appears to have an eschatological sense as apparently here. How "near" or "nigh" did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return.

rwp@James:5:9 @{Murmur not} (\mˆ stenazete\). Prohibition with \mˆ\ and the present active imperative of \stenaz“\, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads. {That ye be not judged} (\hina mˆ krithˆte\). Negative purpose clause with \hina mˆ\ and the first aorist passive subjunctive of \krin“\. As already indicated (2:12f.; strkjv@4:12|) and repeated in strkjv@5:12|. Reminiscence of the words of Jesus in strkjv@Matthew:7:1f|. {Standeth before the doors} (\pro t“n thur“n hestˆken\). Perfect active indicative of \histˆmi\, "is standing now." Again like the language of Jesus in strkjv@Matthew:24:33| (\epi thurais\) and strkjv@Mark:13:29|. Jesus the Judge is pictured as ready to enter for the judgment.

rwp@James:5:10 @{For an example} (\hupodeigma\). Late word for the old \paradeigma\, from \hupodeiknumi\, to copy under, to teach (Luke:6:47|), here for copy to be imitated as in strkjv@John:13:15|, as a warning (Hebrews:4:11|). Here predicate accusative with \tous prophˆtas\ (the prophets) as the direct object of \labete\ (second aorist active imperative of \lamban“\). {Of suffering} (\tˆs kakopathias\). Old word from \kakopathˆs\ (suffering evil, \kakopathe“\ in verse 13; strkjv@2Timothy:2:3,9|), here only in N.T. {Of patience} (\makrothumias\). Like \makrothume“\ in strkjv@5:7|. See both \makrothumia\ and \hupomonˆ\ in strkjv@2Corinthians:4:6; strkjv@Colossians:1:11| (the one restraint from retaliating, the other not easily succumbing). {In the name of} (\en t“i onomati\). As in strkjv@Jeremiah:20:9|. With the authority of the Lord (Deissmann, _Bible Studies_, p. 198).

rwp@James:5:11 @{We call blessed} (\makarizomen\). Old word (present active indicative of \makariz“\), from \makarios\ (happy), in N.T. only here and strkjv@Luke:1:48|. "We felicitate." As in strkjv@1:3,12; strkjv@Daniel:12:12|. {Ye have heard} (\ˆkousate\). First aorist (constative) active indicative of \akou“\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\I“b\). Job:did complain, but he refused to renounce God (Job:1:21; strkjv@2:10; strkjv@13:15; strkjv@16:19; strkjv@19:25f.|). He had become a stock illustration of loyal endurance. {Ye have seen} (\eidete\). Second aorist (constative) active indicative of \hora“\. In Job's case. {The end of the Lord} (\to telos kuriou\). The conclusion wrought by the Lord in Job's case (Job:42:12|). {Full of pity} (\polusplagchnos\). Late and rare compound (\polus, splagchnon\), only here in N.T. It occurs also in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind." {Merciful} (\oiktirm“n\). Late and rare adjective (from \oikteir“\ to pity), in N.T. only here and strkjv@Luke:6:36|.

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

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

rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tˆn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture“, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.

rwp@Info_John @ ONLY ONE JOHN OF EPHESUS It is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " (\ho presbuteros I“annˆs\) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, _John the Presbyter and the Fourth Gospel_ (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, _Die Offenbarumg des Joh._, p. 38, translation of Nolloth, _The Fourth Evangelist_, p. 63, note). Let this be admitted and much becomes clear.

rwp@Info_John @ THE SAME STYLE IN THE DISCOURSES It is further objected that there is no difference in style between the discourses of Jesus in John's Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, strkjv@John:3:16-21|. Does the discourse of Jesus end with verse 15,16, or 21? Songs:in strkjv@John:12:44-50|. Does John give here a resume of Christ's teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4,6,7,8,9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John's Gospel for the whole view of Christ.

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

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

rwp@John:1:20 @{And he confessed} (\kai h“mologˆsen\). The continued paratactic use of \kai\ (and) and the first aorist active indicative of \homologe“\, old verb from \homologos\ (\homon, leg“\, to say the same thing), to confess, in the Synoptics (Matthew:10:32|) as here. {And denied not} (\kai ouk ˆrnˆsato\). Negative statement of same thing in Johannine fashion, first aorist middle indicative of \arneomai\, another Synoptic and Pauline word (Matthew:10:33; strkjv@2Timothy:2:12|). He did not contradict or refuse to say who he was. {And he confessed} (\kai h“mologˆsen\). Thoroughly Johannine again in the paratactic repetition. {I am not the Christ} (\Eg“ ouk eimi ho Christos\). Direct quotation again with recitative \hoti\ before it like our modern quotation marks. "I am not the Messiah," he means by \ho Christos\ (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke:3:15|).

rwp@John:1:23 @{He said} (\ephˆ\). Common imperfect active (or second aorist active) of \phˆmi\, to say, old defective verb. {I am the voice of one crying in the wilderness} (\Eg“ ph“nˆ bo“ntos en tˆi erˆm“i\). For his answer John quotes strkjv@Isaiah:40:3|. The Synoptics (Mark:1:3; strkjv@Matthew:3:3; strkjv@Luke:3:4|) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, "{Make straight the way of the Lord}" (\Euthunate tˆn hodon tou kuriou\). By this language (\euthun“\ in N.T. only here and strkjv@James:3:4|, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of \Logos\ (Word) for the Messiah and \ph“nˆ\ (Voice) for John.

rwp@John:1:30 @{Of whom} (\huper hou\). Not \peri\, but \huper\. "On behalf of whom." John points to Jesus as he speaks: "This is he." There he is. See verse 15| for discussion of these words of John.

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

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

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

rwp@John:1:42 @{Looked upon him} (\emblepsas aut“i\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\ˆgagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klˆthˆsˆi Kˆphƒs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale“\ is only prophecy. The Aramaic \Cˆphƒs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.

rwp@John:1:44 @{From Bethsaida} (\apo Bˆthsaida\). Same expression in strkjv@12:21| with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in strkjv@Luke:9:10|) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark:6:45|), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

rwp@John:1:51 @{Verily, Verily} (\Amˆn, amˆn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg“ humin\ (I say unto you). Note plural \humin\ though \aut“i\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon ane“igota\). Second perfect active participle of \anoig“\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthr“pou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

rwp@John:2:2 @{Jesus also was bidden} (\eklˆthˆ kai ho Iˆsous\). First aorist passive indicative of \kale“\, "was also invited" as well as his mother and because of her presence, possibly at her suggestion. {And his disciples} (\kai hoi mathˆtai\). Included in the invitation and probably all of them acquaintances of the family. See on ¯1:35| for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in strkjv@John:6:61,66; strkjv@20:30|.

rwp@John:2:5 @{Unto the servants} (\tois diakonois\). See on ¯Matthew:20:26| for this word (our "deacon," but not that sense here). {Whatsoever he saith unto you, do it} (\Hoti an legˆi humin poiˆsate\). Indefinite relative sentence (\hoti an\ and present active subjunctive, general statement) with aorist active imperative of \poie“\ for instant execution. Mary took comfort in the "not yet" (\oup“\) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

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

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

rwp@John:2:15 @{A scourge of cords} (\phragellion ek schoini“n\). The Latin _flagellum_. In papyri, here only in N.T. and note Latin _l_ becomes \r\ in _Koin‚_. \Schoini“n\ is a diminutive of \schoinos\ (a rush), old word for rope, in N.T. only here and strkjv@Acts:27:32|. {Cast out} (\exebalen\). Second aorist active indicative of \ekball“\. It is not said that Jesus smote the sheep and oxen (note \te kai\, both and), for a flourish of the scourge would answer. {He poured out} (\execheen\). Second aorist active indicative of \ekche“\, to pour out. {The changers' money} (\t“n kollubist“n ta kermata\). "The small pieces of money (\kermata\, cut in pieces, change) of the bankers (\kollubistˆs\ from \kollubos\, clipped, late word see on ¯Matthew:21:12|)." Perhaps he took up the boxes and emptied the money. {Overthrew their tables} (\tas trapezas anetrepsen\). First aorist active indicative of \anatrep“\, to turn up, though some MSS. have \anestrepsen\ from \anastreph“\, also to turn up.

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

rwp@John:3:13 @{But he that descended out of heaven} (\ei mˆ ho ek tou ouranou katabas\). The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things." There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here. {Which is in heaven} (\ho “n en t“i ouran“i\). This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. But "the Son of man" is genuine. He is the one who has come down out of heaven.

rwp@John:3:14 @{Moses lifted up the serpent} (\M“usˆs hups“sen ton ophin\). Reference to strkjv@Numbers:21:7ff.| where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must" (\dei\, one of the heavenly things) "be lifted up" (\hups“thˆnai\, first aorist passive infinitive of \hupso“\, a word not used about the brazen serpent). In John \hupso“\ always refers to the Cross (8:28; strkjv@12:32,34|), though to the Ascension in Acts (Acts:2:33; strkjv@5:31|). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel" by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).

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:3:20 @{That doeth ill} (\ho phaula prass“n\). The word \phaulos\ means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In strkjv@5:29| see contrast between \agatha poie“\ (doing good things) and \phaula prass“\ (practising evil things). {Hateth the light} (\misei to ph“s\). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. {Cometh not to the light} (\ouk erchetai pros to ph“s\). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. {Lest his works should be reproved} (\hina mˆ elegchthˆi ta erga autou\). Negative final clause (\hina mˆ\) with first aorist passive subjunctive of \elegch“\, old word to correct a fault, to reprove, to convict. See also strkjv@8:46; strkjv@16:8|. To escape this unpleasant process the evil man cuts out Christ.

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

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

rwp@John:3:34 @{The words of God} (\ta rˆmata tou theou\). God sent his Son (3:17|) and he speaks God's words. {By measure} (\ek metrou\). That is God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.

rwp@John:4:8 @{For} (\gar\). Explanation of the reason for asking her. {Were gone away} (\apelˆlutheisan\). Past perfect of \aperchomai\, to go off. They had already gone before she came. To Sychar (5,39|). {To buy food} (\hina trophas agoras“sin\). \Hina\ in purpose clause with first aorist active subjunctive of \agoraz“\, old verb from \agora\ (marketplace). See strkjv@Matthew:21:12|. \Trophˆ\ (nourishment) is old word from \treph“\, to nourish (Matthew:3:4|). "Victuals" (plural).

rwp@John:4:10 @{Answered and said} (\apekrithˆ kai eipen\). As often (redundant) in John. The first aorist passive (\apekrithˆ\) is deponent, no longer passive in sense. {If thou knewest} (\ei ˆideis\). Condition of second class, determined as unfulfilled, \ei\ and past perfect \ˆideis\ (used as imperfect) in condition and \an\ and aorist active indicative in conclusion (\an ˆitˆsas kai an ed“ken\, note repetition of \an\, not always done). {The gift of God} (\tˆn d“rean tou theou\). Naturally the gift mentioned in strkjv@3:16| (Westcott), the inexpressible gift (2Corinthians:9:15|). Some take it to refer to the living water below, but that is another allusion (metaphor) to strkjv@3:16|. See strkjv@Ephesians:4:7| for Paul's use of both \charis\ and \d“rea\ (from \did“mi\, to give). {Who it is} (\tis estin\). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. {Living water} (\hud“r z“n\). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis:26:19; strkjv@Leviticus:14:5; strkjv@Numbers:19:17|). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51|). The phrase "the fountain of life" occurs in strkjv@Proverbs:13:14|. Jesus supplies the water of life (John:7:39|). Cf. strkjv@Revelation:7:17; strkjv@22:1|.

rwp@John:4:11 @{Sir} (\Kurie\). Songs:it has to mean here in the mouth of the Samaritan woman, not Lord. {Thou hast nothing to draw with and the well is deep} (\oute antlˆma echeis kai to phrear estin bathu\). This broken construction of \oute-kai\ (neither--and) occurs in N.T. elsewhere only in strkjv@3John:1:10|. \Antlˆma\ (from \antle“\, to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well (\phrear\) is 100 feet deep and Jesus had no rope. The bucket of skin ("with three cross sticks at the mouth to keep it open," Vincent) was kept at the well to be let down by a goat's hair rope. {That living water} (\to hud“r to z“n\). "The water the living," with the article referring to the language of Jesus in verse 10|. She is still thinking only of literal water.

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

rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi alˆthinoi proskunˆtai\). See strkjv@1:9| for \alˆthinos\ (genuine). \Proskunˆtˆs\ is a late word from \proskune“\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai alˆtheiƒi\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\zˆtei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).

rwp@John:4:24 @{God is a Spirit} (\pneuma ho theos\). More precisely, "God is Spirit" as "God is Light" (1John:1:5|), "God is Love" (1John:4:8|). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. {Must} (\dei\). Here is the real necessity (\dei\), not the one used by the woman about the right place of worship (verse 20|).

rwp@John:4:25 @{Messiah cometh} (\Messias erchetai\). Hebrew word in N.T. only here and strkjv@1:41| and explained by \Christos\ in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy:18:18|). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts:8:9|). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, _Ant_. XVIII. iv. 1). {When he is come} (\hotan elthˆi ekeinos\). "Whenever that one comes." Indefinite temporal clause with \hotan\ (\hote\, \an\) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet." {He will declare unto us all things} (\anaggelei hˆmin hapanta\). Future active indicative of \anaggell“\, old and common verb to announce fully (\ana\, up and down). See also strkjv@16:13|. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

rwp@John:4:48 @{Except ye see} (\ean mˆ idˆte\). Condition of the third class (\ean mˆ\, negative, with second aorist active subjunctive of \hora“\). Jesus is not discounting his "signs and wonders" (\sˆmeia kai terata\, both words together here only in John, though common in N.T. as in strkjv@Matthew:24:24; strkjv@Mark:13:22; strkjv@Acts:2:19,22,43; strkjv@2Thessalonians:2:9; strkjv@Hebrews:2:4|), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker. {Ye will in no wise believe} (\ou mˆ pisteusˆte\). Strong double negative with aorist active subjunctive of \pisteu“\, picturing the stubborn refusal of people to believe in Christ without miracles.

rwp@John:4:50 @{Thy son liveth} (\ho huios sou zˆi\). "Thy son is living," and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, "absent treatment" so to speak, but without the cure being absent. {Believed the word} (\episteusen t“i log“i\). Instantaneous faith (aorist active indicative), trusted the word (dative case \log“i\). {Went his way} (\eporeueto\). Inchoative imperfect middle, "started on his way," acted on his faith.

rwp@John:4:51 @{As he was now going down} (\ˆdˆ autou katabainontos\). Genitive absolute in-spite of the fact that \aut“i\ (associative instrumental case with \hupˆntˆsan\ aorist active indicative of \hupanta“\) is near. {That his son lived} (\hoti ho pais autou zˆi\). Present active indicative preserved in indirect discourse (cf. the words of Jesus in verse 50|). Note \pais\ here (only example in John), \huios\ in 50|, \paidion\ (diminutive of tenderness) in 49|.

rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plˆthos\ (multitude) is a collective substantive. {Withered} (\xˆr“n\). Old adjective \xˆros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tˆn tou hudatos kinˆsin\), a Western and Syrian addition to throw light on the word \tarachthˆi\ (is troubled) in verse 7|.

rwp@John:5:10 @{Unto him that was cured} (\t“i tetherapeumen“i\). Perfect passive articular participle of \therapeu“\ (only example in John), "to the healed man." See strkjv@Matthew:8:7|. {To take up thy bed} (\ƒrai ton krabatton\). The very words of Jesus (verse 8|), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus:23:12; strkjv@Nehemiah:13:19; strkjv@Jeremiah:17:21|). Stoning was the rabbinical punishment. The healing of the man was a minor detail.

rwp@John:5:11 @{But he answered} (\hos de apekrithˆ\). Demonstrative \hos\ (But this one) and deponent use of \apekrithˆ\ (first aorist passive indicative of \apokrinomai\ with no passive force). {The same} (\ekeinos\). "That one," emphatic demonstrative as often in John (1:18,33; strkjv@9:37; strkjv@10:1|, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus. {Whole} (\hugiˆ\). Predicate accusative agreeing with \me\ (me).

rwp@John:5:13 @{He that was healed} (\ho iatheis\). First aorist passive articular participle of \iaomai\ (John's usual word). {Who it was} (\tis estin\). Present tense preserved in indirect question. {Had conveyed himself away} (\exeneusen\). First aorist active indicative of \ekne“\, old verb to swim out, to slip out, or from \ekneu“\, to turn out, to turn the head to one side (to one side with which compare \eneneuon\, they nodded, strkjv@Luke:1:62|). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect. {A multitude being in the place} (\ochlou ontos en t“i top“i\). Genitive absolute and the reason for Christ's departure.

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

rwp@John:5:27 @{Because he is the Son of man} (\hoti huios anthr“pou estin\). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses \huios anthr“pou\ in the same sense as \ho huios tou anthr“pou\ (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. Songs:in strkjv@Revelation:1:13; strkjv@4:14| \huion anthr“pou\ means "a son of man."

rwp@John:5:28 @{In the tombs} (\en tois mnˆmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt“\, to bury) as in strkjv@Matthew:23:27|, \mnˆmeion\ (from \mnaomai\, \mimnˆsk“\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.

rwp@John:5:35 @{He} (\ekeinos\). "That one" (John of 33|). Common demonstrative (that one) in John to point out the subject. Used in strkjv@1:8| of the Baptist as here. John was now in prison and so Christ uses \ˆn\ (was). His active ministry is over. {The lamp} (\ho luchnos\). The lamp in the room (Mark:4:21|). Old word for lamp or candle as in strkjv@Matthew:5:15|. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation:21:23|). \Lampas\ (Matthew:25:1,3|, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (\to ph“s\, strkjv@1:8|), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "_Non Lux iste, sed lucerna_." Jesus by his own claim is the Light of the World (8:12; strkjv@9:5; strkjv@12:46|). And yet all believers are in a sense "the light of the world" (Matthew:5:14|) since the world gets the Light of Christ through us. {That burneth} (\ho kaiomenos\). See strkjv@Matthew:5:15| for this verb used with \luchnos\ (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of \kai“\, and so is consumed). {And shineth} (\kai phain“n\). See strkjv@1:4| for this verb used of the Logos shining in the darkness. Cf. strkjv@1John:2:8|. John was giving light as he burned for those in darkness like these Jews. {And ye were willing} (\humeis de ˆthelˆsate\). "But ye became willing." Ingressive aorist active indicative of \thel“\. Reference again to strkjv@1:19|. Cf. also for the temporary popularity of the Baptist strkjv@Mark:1:5; strkjv@Matthew:3:5; strkjv@11:7; strkjv@21:26|. The Jews were attracted to John "like moths to a candle" (Bernard). {To rejoice} (\agalliathˆnai\). First aorist passive infinitive of \agalliaomai\, late word for \agallomai\ for which see strkjv@Matthew:5:12|. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" (\pros h“ran\) when they turned against him.

rwp@John:5:38 @{And} (\kai\). "And yet" as in strkjv@1:10| and strkjv@5:40| below. {His word abiding in you} (\ton logon autou en humin menonta\). But God's word had come to them through the centuries by the prophets. For the phrase see strkjv@10:35; strkjv@15:3; strkjv@17:6; strkjv@1John:1:10; strkjv@2:14|. {Him ye believe not} (\tout“i humeis ou pisteuete\). "This one" (\tout“i\, dative case with \pisteuete\) in emphatic relation to preceding "he" (\ekeinos\, God). Jesus has given them God's word, but they reject both Jesus and God's word (John:14:9|).

rwp@John:6:9 @{A lad here} (\paidarion h“de\). Old word, diminutive of \pais\, here only in N.T., not genuine in strkjv@Matthew:11:16|. How he came to have this small supply we do not know. {Barley} (\krithinous\). Adjective, here and verse 13| only in N.T., in the papyri, from \krithˆ\, barley (Revelation:6:6|). Considered an inferior sort of bread. {Fishes} (\opsaria\). Late diminutive of \opson\, common in papyri and inscriptions for delicacies with bread like fish. In N.T. only here, verse 11; strkjv@21:9-13|. Synoptics have \ichthuas\.

rwp@John:6:10 @{Sit down} (\anapesein\). Literally, "fall back," lie down, recline. Second aorist active infinitive of \anapipt“\. {Much grass} (\chortos polus\). Old word for pasture, green grass (Mark:6:39|) or hay (1Corinthians:3:12|). It was spring (John:6:4|) and plenty of green grass on the hillside. {The men} (\hoi andres\). Word for men as distinct from women, expressly stated in strkjv@Matthew:14:21|. {In number} (\ton arithmon\). Adverbial accusative (of general reference). {About} (\hos\). General estimate, though they were arranged in orderly groups by hundreds and fifties, "in ranks" like "garden beds" (\prasiai\, strkjv@Mark:6:40|).

rwp@John:6:43 @{Murmur not} (\mˆ gogguzete\). Prohibition with \mˆ\ and the present active imperative, "stop murmuring" (the very word of verse 41|). There was a rising tide of protest.

rwp@John:6:44 @{Except the Father draw him} (\ean mˆ helkusˆi auton\). Negative condition of third class with \ean mˆ\ and first aorist active subjunctive of \helku“\, older form \helk“\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur“\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.

rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\P“s dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tˆn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).

rwp@John:6:59 @{In the synagogue} (\en sunag“gˆi\). Definite like our in church, though article absent. Only use of the word in John except strkjv@18:20|. "Among the ruins at _Tell Hum_, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone perhaps the lintel, carved with a pot of manna, and with a pattern of vine leaves and clusters of grapes" (Vincent).

rwp@John:6:61 @{Knowing in himself} (\eid“s en heaut“i\). Second perfect active participle of \oida\. See strkjv@2:25| for this supernatural insight into men's minds. {Murmured} (\gogguzousin\). Present active indicative retained in indirect discourse. See 41| for \gogguz“\. {At this} (\peri toutou\). "Concerning this word." {Cause to stumble} (\skandalizei\). Common Synoptic verb from \skandalon\ for which see strkjv@Matthew:5:29|. In John again only in strkjv@16:1|.

rwp@John:6:62 @{What then if ye should behold} (\ean oun the“rˆte\). No "what" in the Greek. Condition of third class with \ean\ and present active subjunctive, "if ye then behold." {Ascending} (\anabainonta\). Present active participle picturing the process. {Where he was before} (\hopou ˆn to proteron\). Neuter articular adjective as adverb (accusative of general reference, at the former time as in strkjv@9:8; strkjv@Galatians:3:13|). Clear statement of Christ's pre-existence in his own words as in strkjv@3:13; strkjv@17:5| (cf. strkjv@1:1-18|).

rwp@John:6:63 @{That quickeneth} (\to z“opoioun\). Articular present active participle of \z“opoie“\ for which see strkjv@5:21|. For the contrast between \pneuma\ (spirit) and \sarx\ (flesh) see already strkjv@3:6|. {The words} (\ta rˆmata\). Those in this discourse (I have just spoken, \lelalˆka\), for they are the words of God (3:34; strkjv@8:47; strkjv@17:8|). No wonder they "are spirit and are life" (\pneuma estin kai z“ˆ estin\). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46|). There is life in his words today.

rwp@John:6:64 @{That believe not} (\hoi ou pisteuousin\). Failure to believe kills the life in the words of Jesus. {Knew from the beginning} (\ˆidei ex archˆs\). In the N.T. we have \ex archˆs\ only here and strkjv@16:4|, but \ap' archˆs\ in apparently the same sense as here in strkjv@15:27; strkjv@1John:2:7,24; strkjv@3:11| and see strkjv@Luke:1:2; strkjv@1John:1:1|. From the first Jesus distinguished between real trust in him and mere lip service (2:24; strkjv@8:31|), two senses of \pisteu“\. {Were} (\eisin\). Present active indicative retained in indirect discourse. {And who it was that should betray him} (\kai tis estin ho parad“s“n\). Same use of \estin\ and note article and future active participle of \paradid“mi\, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in strkjv@Matthew:4:12|. Once Judas is termed traitor (\prodotˆs\) in strkjv@Luke:6:16|. Judas had gifts and was given his opportunity. He did not have to betray Jesus.

rwp@John:6:68 @{Lord, to whom shall we go?} (\Kurie, pros tina apeleusometha;\). Peter is the spokesman as usual and his words mean that, if such a thought as desertion crossed their minds when the crowd left, they dismissed it instantly. They had made their choice. They accepted these very words of Jesus that had caused the defection as "the words of eternal life."

rwp@John:6:70 @{And one of you is a devil} (\kai ex hum“n heis diabolos estin\). Jesus does not say that Judas was a devil when he chose him, but that he is one now. In strkjv@13:2,27| John speaks of the devil entering Judas. How soon the plan to betray Jesus first entered the heart of Judas we do not know (12:4|). One wonders if the words of Jesus here did not cut Judas to the quick.

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

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

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

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

rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz“\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla planƒi ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana“\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).

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

rwp@John:7:25 @{Some therefore of them of Jerusalem} (\oun tines ek t“n Ierosolumeit“n\). The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from \Ierosoluma\ and occurs in Josephus and IV Maccabees. In N.T. only here and strkjv@Mark:1:5|. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent). {Is not this?} (\ouch houtos estin;\). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods). {They seek} (\zˆtousin\). The plural refers to the group of leaders already present (7:15|) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (5:18|).

rwp@John:7:26 @{They say nothing unto him} (\ouden autoi legousin\). But only make sneering comments about him (7:16|) in spite of his speaking "openly" (\parrˆsiƒi\, for which word see strkjv@7:13; strkjv@18:20|) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also. {Can it be that the rulers indeed know} (\mˆ pote alˆth“s egn“sin hoi archontes\). Negative answer expected by \mˆ pote\ and yet there is ridicule of the rulers in the form of the question. See a like use of \mˆ pote\ in strkjv@Luke:3:15|, though nowhere else in John. \Egn“san\ (second aorist ingressive active indicative of \gin“sk“\) may refer to the examination of Jesus by these rulers in strkjv@5:19ff.| and means, "Did they come to know or find out" (and so hold now)? {That this is the Christ} (\hoti houtos estin ho Christos\). The Messiah of Jewish hope.

rwp@John:7:29 @{I know him} (\eg“ oida auton\). In contrast to the ignorance of these people. See the same words in strkjv@8:55| and the same claim in strkjv@17:25; strkjv@Matthew:11:27; strkjv@Luke:10:22| (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews" (Bernard). Jesus is the Interpreter of God to men (John:1:18|). {And he sent me} (\kakeinos me apesteilen\). First aorist active indicative of \apostell“\, the very verb used of Jesus when he sent forth the twelve (Matthew:10:5|) and used by Jesus again of himself in strkjv@John:17:3|. He is the Father's Apostle to men.

rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\ˆkousan tou ochlou gogguzontos\). First aorist active indicative of \akou“\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz“\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupˆretas\) "to take him" (\hina pias“sin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz“\ for which verb see verse 30|). For \hupˆretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, eretˆs\), any assistant.

rwp@John:7:43 @{A division} (\schisma\). A clear split. See strkjv@Matthew:9:16| for the word from \schiz“\, to rend. Used again in strkjv@John:9:16; strkjv@10:19|.

rwp@John:7:46 @{Never man so spake} (\oudepote elalˆsen hout“s anthr“pos\). Police officers are not usually carried away by public speech. They had fallen under the power of Jesus "as the Galilean peasants had been impressed" (Bernard) in verses 28f|. It was the words of Jesus that had so gripped these officers, not his works (15:24|). It was most disconcerting to the Sanhedrin.

rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz“\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina ech“sin katˆgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech“\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katˆgore“\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat“ kupsas\). First aorist active participle of \kupt“\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat“\ (down) gives a vivid touch to the picture. {With his finger} (\t“i daktul“i\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tˆn gˆn\). Imperfect active of \katagraph“\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph“\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.

rwp@John:8:7 @{When they continued asking} (\h“s epemenon er“t“ntes\). Imperfect active indicative of \epimen“\ (waiting in addition or still, \epi\, old verb) with supplementary active participle of \er“ta“\, to question. See same construction in strkjv@Acts:12:16| The verb \epimen“\ does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed. {He lifted himself up} (\anekupsen\). First aorist active indicative of \anakupt“\, the opposite of \katakupt“\, to bend down (verse 8|) or of \kat“ kupt“\ (verse 6|). {He that is without sin} (\ho anamartˆtos\). Verbal adjective (\an\ privative and \hamartˆtos\ from \hamartan“\), old word, either one who has not sinned as here and strkjv@Deuteronomy:29:19| or one who cannot sin, not in the N.T. {Among you} (\hum“n\). Objective genitive. {First cast} (\pr“tos balet“\). The nominative \pr“tos\ means first before others, be the first to cast, not cast before he does something else. See strkjv@20:4|. The verb is second aorist imperative of \ball“\, old verb to fling or cast. Jesus thus picks out the executioner in the case.

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

rwp@John:8:20 @{In the treasury} (\en t“i gazophulaki“i\). 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 (\phulakˆ\, 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“ elˆluthei hˆ h“ra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elˆluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \h“ra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:8:31 @{Which had believed him} (\tous pepisteukotas aut“i\). Articular perfect active participle of \pisteu“\ with dative \aut“i\ (trusted him) rather than \eis auton\ (on him) in verse 30|. They believed him (cf. strkjv@6:30|) as to his claims to being the Messiah with their own interpretation (6:15|), but they did not commit themselves to him and may represent only one element of those in verse 30|, but see strkjv@2:23| for \pisteu“ eis\ there. {If ye abide in my word} (\ean humeis meinˆte en t“i log“i t“i em“i\). Third-class condition with \ean\ and first aorist (constative) active subjunctive. {Are ye truly my disciples} (\alˆth“s mathˆtai mou este\). Your future loyalty to my teaching will prove the reality of your present profession. Songs:the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on _profession_ of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

rwp@John:8:32 @{And ye shall know the truth} (\kai gn“sesthe tˆn alˆtheian\). Truth is one of the marks of Christ (1:14|) and Jesus will claim to Thomas to be the personification of truth (14:6|). But it will be for them knowledge to be learned by doing God's will (7:17|). The word is from \alˆthˆs\ (\a\ privative and \lˆth“\, to conceal, unsealed, open). See also verses 40,44,45|. {And the truth shall make you free} (\kai hˆ alˆtheia eleuther“sei humas\). Future active indicative of \eleuthero“\, old verb from \eleutheros\ (from \erchomai\, to go where one wishes and so free). One of Paul's great words for freedom from the bondage of the law (Romans:6:18; strkjv@Galatians:5:1|). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in strkjv@Romans:8:2|. See strkjv@John:8:36|. This freedom is won alone by Christ (8:36|) and we are sanctified in truth (17:19|). In strkjv@1:17| truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.

rwp@John:8:33 @{We be Abraham's seed} (\Sperma Abraam esmen\). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians:4:22f.|). Yes, but the Jews came to rely solely on mere physical descent (Matthew:3:9|) and so God made Gentiles the spiritual children of Abraham by faith (Matthew:3:7; Rom. strkjv@9:6f.|). {And have never yet been in bondage to any man} (\kai oudeni dedouleukamen p“pote\). Perfect active indicative of \douleu“\, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

rwp@John:8:37 @{Yet ye seek to kill me} (\alla zˆteite me apokteinai\). As at the recent feast (7:20,25,30,32; strkjv@8:20|). Some of these very professed believers were even now glowering with murderous vengeance. {Hath not free course in you} (\ou ch“rei en humin\). Intransitive use of \ch“re“\, old verb from \ch“ros\ (space, place), to have space or room for. They would not abide in Christ's word (verse 31|). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66|).

rwp@John:8:43 @{My speech} (\tˆn lalian tˆn emˆn\) and {my word} (\ton logon ton emon\). Perhaps \lalia\, old word from \lalos\ (talk), means here more manner of speech than just story (4:42|), while \logos\ refers rather to the subject matter. They will not listen (\ou dunasthe akouein\) to the substance of Christ's teaching and hence they are impatient with the way that he talks. How often that is true.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:8:51 @{If a man keep my word} (\ean tis ton emon logon tˆrˆsˆi\). Condition of third class with \ean\ and constative aorist active subjunctive of \tˆre“\. Repeated in verse 52|. See verse 43| about hearing the word of Christ. Common phrase in John (8:51,52,55; strkjv@14:23,24; strkjv@15:20; strkjv@17:6; strkjv@1John:2:5|). Probably the same idea as keeping the commands of Christ (14:21|). {He shall never see death} (\thanaton ou mˆ the“rˆsˆi eis ton aiona\). Spiritual death, of course. Strong double negative \ou mˆ\ with first aorist active subjunctive of \the“re“\. The phrase "see death" is a Hebraism (Psalms:89:48|) and occurs with \idein\ (see) in strkjv@Luke:2:26; strkjv@Hebrews:11:5|. No essential difference meant between \hora“\ and \the“re“\. See strkjv@John:14:23| for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.

rwp@John:8:55 @{And ye have not known him} (\kai ouk egn“kate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \gin“sk“\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg“ de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \gin“sk“\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip“\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseustˆs\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseustˆs\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.

rwp@John:8:56 @{Rejoiced} (\ˆgalliasato\). First aorist middle indicative of \agalliaomai\, a word of Hellenistic coinage from \agallomai\, to rejoice. {To see} (\hina idˆi\). Sub-final use of \hina\ and second aorist active subjunctive of \hora“\. This joy of Abraham is referred to in strkjv@Hebrews:11:13| (saluting, \aspasamenoi\, the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of strkjv@Genesis:15:6f.|, but that is not necessary here. He did look for and welcome the Messianic time, "my day" (\tˆn hˆmeran tˆn emˆn\). "He saw it, and was glad" (\eiden kai echarˆ\). Second aorist active indicative of \hora“\ and second aorist passive indicative of \chair“\. Ye see it and are angry!

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

rwp@John:9:22 @{Because they feared the Jews} (\hoti ephobounto tous Ioudaious\). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13|). {Had agreed already} (\ˆdˆ sunetetheinto\). Past perfect middle of \suntithˆmi\, to put together, to form a compact (7:32,47-49|). {If any man should confess him to be Christ} (\ean tis auton homologˆsˆi Christon\). Condition of third class with \ean\ and first aorist active subjunctive of \homologe“\ and predicate accusative \Christon\. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew:10:32; strkjv@Luke:12:8|). We know that many of the rulers nominally believed on Jesus (12:42|) and yet "did not confess him because of the Pharisees" (\alla dia tous Pharisaious ouch h“mologoun\), for the very reason given here, "that they might not be put out of the synagogue" (\hina mˆ aposunag“goi gen“ntai\). Small wonder then that here the parents cowered a bit. {That he should be put out of the synagogue} (\hina aposunag“gos genˆtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \ginomai\. \Aposunag“gos\ (\apo\ and \sunag“gˆ\) is found in N.T. only here and strkjv@12:42; strkjv@16:2|. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

rwp@John:9:30 @{Why, herein is the marvel} (\en tout“i gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz“\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai ˆnoixen mou tous ophthalmous\). That stubborn fact stands.

rwp@John:9:39 @{For judgement} (\eis krima\). The Father had sent the Son for this purpose (3:17|). This world (\kosmos\) is not the home of Jesus. The \krima\ (judgement), a word nowhere else in John, is the result of the \krisis\ (sifting) from \krin“\, to separate. The Father has turned over this process of sifting (\krisis\) to the Son (5:22|). He is engaged in that very work by this miracle. {They which see not} (\hoi mˆ blepontes\). The spiritually blind as well as the physically blind (Luke:4:18; strkjv@Isaiah:42:18|). Purpose clause with \hina\ and present active subjunctive \blep“sin\ (may keep on seeing). This man now sees physically and spiritually. {And that they which see may become blind} (\kai hoi blepontes tuphloi gen“ntai\). Another part of God's purpose, seen in strkjv@Matthew:11:25; strkjv@Luke:10:21|, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of \ginomai\ and predicate nominative. \Hoi blepontes\ are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Matthew:23:16|). Complacent satisfaction with their dim light.

rwp@John:9:40 @{Are we also blind?} (\Mˆ kai hˆmeis tuphloi esmen;\). Negative answer expected (\mˆ\) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble into the pit (Matthew:15:14|).

rwp@John:9:41 @{If ye were blind} (\ei tuphloi ˆte\). Condition of second class with imperfect indicative in the protasis. The old word \tuphlos\ is from \tuph“\, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility. {Ye would not have sin} (\ouk an eichete hamartian\). Regular form for conclusion of second-class condition, \an\ with imperfect. {But now ye say} (\nun de legete\). In contrast to the previous condition. See like contrast in strkjv@15:22,24|. They arrogantly asserted superior knowledge. {We see} (\blepomen\). The ignorant mob do not (7:49|). It is sin against light and is hopeless (Mark:3:29; strkjv@Matthew:12:31f.|). "Ye are witnesses against yourselves" (\martureite heautois\, strkjv@Matthew:23:31|).

rwp@John:10:1 @{Verily, Verily} (\Amˆn, amˆn\). 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 \parabolˆ\, 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 tˆn aulˆn t“n probat“n\). Originally \aulˆ\ (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} (\anabain“n\). 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} (\kleptˆs estin kai lˆistˆs\). Both old and common words (from \klept“\, to steal, \lˆizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \kleptˆs\ (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:10:2 @{The shepherd of the sheep} (\poimˆn estin t“n probat“n\). No article with \poimˆn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimˆn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain“\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:8 @{Before me} (\pro emou\). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without \pro emou\ Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse 1|. There had been numerous such impostors already (Josephus, _Ant_. XVIII. i. 6; _War_ II. viii. I) and Jesus will predict many more (Matthew:24:23f.|). They keep on coming, these wolves in sheep's clothing (Matthew:7:15|) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" (\ouk ˆkousan aut“n ta probata\). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.

rwp@John:10:9 @{The door} (\hˆ thura\). Repeated from verse 7|. {By me if any man enter in} (\di' emou ean tis eiselthˆi\). Condition of third class with \ean\ and second aorist active subjunctive of \eiserchomai\. Note proleptic and emphatic position of \di' emou\. One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in strkjv@5:23|. He will say it again more sharply in strkjv@14:6|. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to "any one" (\tis\) who is willing (\thelei\) to do God's will (7:17|). {He shall be saved} (\s“thˆsetai\). Future passive of \s“z“\, the great word for salvation, from \s“s\, safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance (\eisleusetai\) and outgo (\exeleusetai\), he will be at home in the daily routine (cf. strkjv@Acts:1:21|) of the sheltered flock. {And shall find pasture} (\kai nomˆn heurˆsei\). Future (linear future) indicative of \heurisk“\, old word from \nem“\, to pasture. In N.T. only here and strkjv@2Timothy:2:17| (in sense of growth). This same phrase occurs in strkjv@1Chronicles:4:40|. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd.

rwp@John:10:12 @{He that is a hireling} (\ho misth“tos\). Old word from \mistho“\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misth“tos kai ouk “n poimˆn\). Note \ouk\ with the participle \“n\ to emphasize the certainty that he is not a shepherd in contrast with \mˆ eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \mˆ hor“ntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\the“rei\). Vivid dramatic present, active indicative of \the“re“\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphiˆsin ta probata kai pheugei\). Graphic present actives again of \aphiˆmi\ and \pheug“\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz“\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz“\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz“\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.

rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek tˆs aulˆs tautˆs\). See verse 1| for \aulˆ\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag“\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai tˆs ph“nˆs mou akousontai\). Future middle indicative of \akou“\ with the genitive \ph“nˆs\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai genˆsontai mia poimnˆ, heis poimˆn\). Future middle indicative of \ginomai\, plural, not singular \genˆsetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimnˆ\ (old word, contraction of \poimenˆ\ from \poimˆn\, shepherd), as in strkjv@Matthew:26:31|, and \aulˆ\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aulˆ\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimnˆ\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.

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

rwp@John:10:24 @{Came round about him} (\ekukl“san auton\). Aorist active indicative of \kuklo“\, old verb from \kuklos\ (cycle, circle). See strkjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\he“s pote tˆn psuchˆn hˆm“n aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air“\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in strkjv@Psalms:25:1; strkjv@86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hˆmin parrˆsiƒi\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrˆsiƒi\), adverb as in strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@16:29| for the same use of \parrˆsiƒi\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.

rwp@John:10:25 @{I told you, and you believe not} (\eipon humin kai ou pisteuete\). It was useless to say more. In strkjv@7:14-10:18| Jesus had shown that he was the Son of the Father as he had previously claimed (5:17-47|), but it was all to no purpose save to increase their rage towards him. {These bear witness of me} (\tauta marturei peri emou\). His works confirm his words as he had shown before (5:36|). They believe neither his words nor his works.

rwp@John:10:33 @{For a good work we stone thee not} (\peri kalou ergou ou lithazomen\). "Concerning a good deed we are not stoning thee." Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (8:59|) in spite of the facts. {But for blasphemy} (\alla peri blasphˆmias\). See strkjv@Acts:26:7| where \peri\ with the genitive is also used with \egkaloumai\ for the charge against Paul. This is the only example in John of the word \blasphˆmia\ (cf. strkjv@Matthew:12:31|). {And because that thou, being a man, makest thyself God} (\kai hoti su anthr“pos “n poieis seauton theon\). In strkjv@5:18| they stated the charge more accurately: "He called God his own Father, making himself equal with God." That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Leviticus:24:16; strkjv@1Kings:21:10,13|).

rwp@John:10:35 @{If he called them gods} (\ei ekeinous eipen theous\). Condition of first class, assumed as true. The conclusion (verse 36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete _ad hominem_ argument. To be sure, it is in strkjv@Psalms:82:6| a lower use of the term \theos\, but Jesus did not call himself "Son of Jahweh," but "\huios theou\" which can mean only "Son of _Elohim_." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. {To whom the word of God came} (\pros hous ho logos tou theou egeneto\). The relative points to \ekeinous\, before. These judges had no other claim to the term \theoi\ (_elohim_). {And the scripture cannot be broken} (\kai ou dunatai luthˆnai hˆ graphˆ\). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. \Luthˆnai\ is first aorist passive infinitive of \lu“\, to loosen, to break.

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

rwp@John:10:38 @{But if I do} (\ei de poi“\). Condition again of the first class, assumed as true, but with the opposite results. {Though ye believe not me} (\kan emoi mˆ pisteuˆte\). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of \pisteuo\) not believing me." {Believe the works} (\tois ergois pisteuete\). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. {That ye may know and understand} (\hina gn“te kai gin“skˆte\). Purpose clause with \hina\ and the same verb \gin“sk“\ repeated in different tenses (first \gn“te\, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. {That the Father is in me, and I in the Father} (\hoti en emoi ho patˆr kag“ en t“i patri\). Thus he repeats (verse 30|) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.

rwp@John:11:8 @{Were but now seeking to stone thee} (\nun ezˆtoun se lithasai\). Conative imperfect of \zˆte“\ with reference to the event narrated in strkjv@10:39| in these very words. {Goest thou thither again?} (\palin hupageis ekei;\). Present active intransitive use of the compound \hupag“\, to withdraw (\6:21; strkjv@8:21\) from this safe retreat (Vincent). It seemed suicidal madness to go back now.

rwp@John:11:9 @{In the day} (\tˆs hˆmeras\). Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in strkjv@9:4|. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his "hour" which has not yet come. Jesus has courage to face his enemies again to do the Father's will about Lazarus. {If a man walk in the day} (\ean tis peripatˆi en tˆi hˆmerƒi\). Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See strkjv@8:12| for the contrast between walking in the light and in the dark. {He stumbleth not} (\ou proskoptei\). He does not cut (or bump) against this or that obstacle, for he can see. \Kopt“\ is to cut and pros, against.

rwp@John:11:16 @{Didymus} (\Didumos\). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (20:24; strkjv@21:2|). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus. {His fellow disciples} (\tois sunmathˆtais\). Dative case and article use like "his." Only use of \sunmathˆtes\ in the N.T., rare word (in Plato). {Us also} (\kai hˆmeis\). As well as Jesus, since he is bent on going. {That we may die with him} (\hina apothan“men met' autou\). Purpose clause with \hina\ and the second aorist active subjunctive of \apothnˆsk“\. Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (verse 8|). Pessimistic courage surely.

rwp@John:11:21 @{Lord, if thou hadst been here, my brother had not died} (\Kurie, ei ˆs h“de ouk an apethanen ho adelphos mou\). Condition of the second class with \ei\ and the imperfect \ˆs\ (no aorist of \eimi\, to be) in the condition and \an\ with the second aorist active indicative of \apothnˆsk“\. Mary (verse 32|) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used \ˆs\, not \ˆlthes\ or \egenou\. But busy, practical Martha comes to the point.

rwp@John:11:22 @{And even now I know} (\kai nun oida\). Rather just, "Even now I know." \Alla\ (but) of the Textus Receptus is not genuine. {Whatsoever thou shalt ask of God} (\hosa an aitˆsˆi ton theon\). Indefinite relative (\hosa\, as many things as) with \an\ and the first aorist middle (indirect middle, thou thyself asking) subjunctive of \aite“\. Martha uses \aite“\ (usual word of prayer of men to God) rather than \er“ta“\ (usual word of Jesus praying to the Father), but in strkjv@16:23| we have \er“ta“\ used of prayer to Jesus and \aite“\ of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God." {God will give} (\d“sei soi ho theos\). Repetition of \ho theos\ for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41| says practically what she has said here.

rwp@John:11:23 @{Thy brother will rise again} (\anastˆsetai ho adelphos sou\). Future middle (intransitive) of \anistˆmi\. The words promise Martha what she has asked for, if Jesus means that.

rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu“\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).

rwp@John:11:33 @{When Jesus therefore saw her weeping} (\Iˆsous oun h“s eiden autˆn klaiousan\). Proleptic position of "Jesus," "Jesus therefore when he saw." She was weeping at the feet of Jesus, not at the tomb. {And the Jews also weeping} (\kai tous Ioudaious klaiontas\). Mary's weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing" as the verb \klai“\ can mean. \Klai“\ is joined with \alalaz“\ in strkjv@Mark:5:38|, with \ololuz“\ in strkjv@James:5:1|, with \thorube“\ in strkjv@Mark:5:39|, with \penthe“\ in strkjv@Mark:16:10|. It was an incongruous combination. {He groaned in the spirit} (\enebrimˆsato t“i pneumati\). First aorist middle indicative of \embrimaomai\, old verb (from \en\, and \brimˆ\, strength) to snort with anger like a horse. It occurs in the LXX (Daniel:11:30|) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark:1:43; strkjv@14:5; strkjv@Matthew:9:30|). Songs:it seems best to see that sense here and in verse 38|. The presence of these Jews, the grief of Mary, Christ's own concern, the problem of the raising of Lazarus--all greatly agitated the spirit of Jesus (locative case \t“i pneumati\). He struggled for self-control. {Was troubled} (\etaraxen heauton\). First aorist active indicative of \tarass“\, old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself" (not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion" (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

rwp@John:11:35 @{Jesus wept} (\edakrusen ho Iˆsous\). Ingressive first aorist active indicative of \dakru“\, old verb from \dakru\ or \dakruon\, a tear (Acts:20:19|), only here in N.T. It never means to wail, as \klai“\ sometimes does. "Jesus burst into tears." \Klai“\ is used of Jesus in strkjv@Luke:19:41|. See strkjv@Hebrews:5:7| "with strong crying and tears" (\meta kraugˆs kai dakru“n\). Apparently this was as Jesus started towards (see verse 38|) the tomb. In a sense it was a reaction from the severe strain in verse 33|, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews:4:15|). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

rwp@John:11:38 @{Again groaning in himself} (\palin embrim“menos en heaut“i\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heaut“i\ (in himself) rather than \t“i pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnˆmeion\). Vivid historical present. {A cave} (\spˆlaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' aut“i\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air“\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\ˆdˆ ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.

rwp@John:11:43 @{He cried with a loud voice} (\ph“nˆi megalˆi ekraugasen\). First aorist active indicative of \kraugaz“\, old and rare word from \kraugˆ\ (Matthew:25:6|). See strkjv@Matthew:12:19|. Occurs again in strkjv@John:18:40; strkjv@19:6,12|. Only once in the LXX (Ezra:3:13|) and with \ph“nˆi megalˆi\ (either locative or instrumental case makes sense) as here. For this "elevated (great) voice" see also strkjv@Matthew:24:31; strkjv@Mark:15:34,37; strkjv@Revelation:1:10; strkjv@21:3|. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. {Lazarus, come forth} (\Lazare, deuro ex“\). "Hither out." No verb, only the two adverbs, \deuro\ here alone in John. Lazarus heard and obeyed the summons.

rwp@John:11:44 @{He that was dead came forth} (\exˆlthen ho tethnˆk“s\). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of \thnˆsk“\). Just as he was and at once. {Bound hand and foot} (\dedemenos tous podas kai tas cheiras\). Perfect passive participle of \de“\ with the accusative loosely retained according to the common Greek idiom (Robertson, _Grammar_, p. 486), but literally "as to the feet and hands" (opposite order from the English). Probably the legs were bound separately. {With grave-clothes} (\keiriais\). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form \kˆria\, and strkjv@Proverbs:7:16|). Only here in N.T. {His face} (\hˆ opsis autou\). Old word, but \pros“pon\ is usual in N.T. See strkjv@Revelation:1:16| for another instance. {Was bound about} (\periededeto\). Past perfect passive of \peride“\, old verb to bind around, only here in N.T. {With a napkin} (\soudari“i\). Instrumental case of \soudarion\ (Latin word _sudarium_ from _sudor_, sweat). In N.T. here, strkjv@20:7; strkjv@Luke:19:20; strkjv@Acts:19:12|. Our handkerchief. {Loose him} (\lusate auton\). First aorist active imperative of \lu“\. From the various bands. {Let him go} (\aphete auton hupagein\). Second aorist active imperative of \aphiˆmi\ and present active infinitive.

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

rwp@John:11:52 @{But that he might also gather together into one} (\all' hina sunagagˆi eis hen\). Purpose clause with \hina\ and the second aorist active subjunctive of \sunag“\. Caiaphas was thinking only of the Jewish people (\laou, ethnos\, verse 50|). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in strkjv@10:16|. {That are scattered abroad} (\ta dieskorpismena\). Perfect passive articular participle of \diaskorpiz“\, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" (\eis hen\). A glorious idea, but far beyond Caiaphas.

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

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

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

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

rwp@John:12:40 @{He hath blinded} (\tetuphl“ken\). Perfect active indicative of \tuphlo“\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\ep“r“sen\). First aorist active indicative of \p“ro“\, a late causative verb (from \p“ros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina mˆ id“sin\). Negative purpose clause with \hina mˆ\ instead of \mˆpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mˆpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sun“sin\ where John has \noˆs“sin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straph“sin\ (second aorist passive subjunctive of \streph“\) while Matthew reads \epistreps“sin\ (first aorist active of \epistreph“\).

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousˆi\) of \akou“\ and same form (\phulaxˆi\) of \phulass“\ with negative \mˆ\. {But to save the world} (\all' hina s“s“ ton kosmon\). Purpose clause again (cf. \hina krin“\, just before) with \hina\ and first aorist active of s“z“. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@John:12:48 @{Rejecteth} (\athet“n\). Present active participle of \athete“\, late _Koin‚_ verb (from \athetos\, \a\ privative, and \tithˆmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin“\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en tˆi eschatˆi hˆmerai\, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew:10:32; strkjv@Luke:12:8f.|).

rwp@John:12:50 @{Life eternal} (\z“ˆ ai“nios\). See strkjv@3:15; strkjv@Matthew:25:46| for this great phrase. In strkjv@6:68| Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (6:63|) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" (\eirˆken\).

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:13:3 @{Knowing} (\eid“s\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\ed“ken\). Songs:Aleph B L W, aorist active instead of \ded“ken\ (perfect active) of \did“mi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exˆlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

rwp@John:13:4 @{Riseth from supper} (\egeiretai ek tou deipnou\). Vivid dramatic present middle indicative of \egeir“\. From the couch on which he was reclining. {Layeth aside} (\tithˆsin\). Same dramatic present active of \tithˆmi\. {His garments} (\ta himatia\). The outer robe \tallith\ (\himation\) and with only the tunic (\chit“n\) on "as one that serveth" (Luke:22:27|). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luke:22:24-30|). {A towel} (\lention\). Latin word _linteum_, linen cloth, only in this passage in the N.T. {Girded himself} (\diez“sen heauton\). First aorist active indicative of \diaz“nnu“\ (\-umi\), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4,5; strkjv@21:7|). Did Peter not recall this incident when in strkjv@1Peter:5:5| he exhorts all to "gird yourselves with humility" (\tˆn tapeinophrosunˆn egkomb“sasthe\)?

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

rwp@John:13:18 @{Not of you all} (\ou peri pant“n\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamˆn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg“\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina hˆ graphˆ plˆr“thˆi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plˆro“\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho tr“g“n\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthi“n\. {Lifted up his heel against me} (\epˆren ep' eme tˆn pternan autou\). First aorist active indicative of \epair“\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

rwp@John:13:21 @{He was troubled in the spirit} (\etarachthˆ toi pneumati\). First aorist passive indicative of \tarass“\ and the locative case of \pneuma\. See already strkjv@11:33; strkjv@12:27| for this use of \tarass“\ for the agitation of Christ's spirit. In strkjv@14:1,27| it is used of the disciples. Jesus was one with God (5:19|) and yet he had our real humanity (1:14|). {Testified} (\emarturˆsen\). First aorist active indicative of \marture“\, definite witness as in strkjv@4:44; strkjv@18:37|. {One of you shall betray me} (\heis ex hum“n parad“sei me\). Future active of \paradid“mi\, to betray, the word so often used of Judas. This very language occurs in strkjv@Mark:14:18; strkjv@Matthew:26:21| and the idea in strkjv@Luke:22:21|. Jesus had said a year ago that "one of you is a devil" (John:6:70|), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.

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:13:24 @{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} (\stˆthos\). 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:13:26 @{He} (\ekeinos\). Emphatic pronoun again. {For whom I shall dip the sop} (\h“i eg“ baps“ to ps“mion\). Dative case of the relative (\h“i\) and future active of \bapt“\, to dip (Luke:16:24|). \Ps“mion\ is a diminutive of \ps“mos\, a morsel, a common _Koin‚_ word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. strkjv@Ruth:2:14|). Songs:Mark:14:20|. Even Judas had asked: "Is it I?" (Mark:14:19; strkjv@Matthew:26:22|). {Giveth it to Judas} (\did“sin Ioudƒi\). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.

rwp@John:13:27 @{Then entered Satan into him} (\tote eisˆlthen eis ekeinon ho Satanas\). The only time the word Satan occurs in the Gospel. As he had done before (13:2; strkjv@Luke:22:3|) until Christ considered him a devil (6:70|). This is the natural outcome of one who plays with the devil. {That thou doest, do quickly} (\Hosea:poieis poiˆson tacheion\). Aorist active imperative of \poie“\. "Do more quickly what thou art doing." \Tacheion\ is comparative of \tache“s\ (John:11:31|) and in N.T. only here, strkjv@20:4; strkjv@Hebrews:13:19,23|. See the eagerness of Jesus for the passion in strkjv@Luke:12:50|.

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

rwp@John:13:37 @{"Why can I not follow thee even now?"} (\dia ti ou dunamai soi akolouthein arti;\). The use of \arti\ (right now, this minute) instead of \nun\ (at this time, verse 36|) illustrates the impatience of Peter. {I will lay down my life for thee} (\ten psuchˆn mou huper sou thˆs“\). Future active indicative of \tithˆmi\. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16|), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11|) and knew that such loyalty was the mark of a good disciple.

rwp@John:13:38 @{Wilt thou lay down?} (\thˆseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\ph“nˆsˆi\). Aorist active subjunctive of \ph“ne“\, to use the voice, used of animals and men. Note strong double negative \ou mˆ\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\he“s hou arnˆsˆi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \he“s hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

rwp@John:14:1 @{Let not your heart be troubled} (\mˆ tarassesth“ hum“n hˆ kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuchˆ\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass“\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu“\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."

rwp@John:14:2 @{Mansions} (\monai\). Old word from \men“\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de mˆ\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz“\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).

rwp@John:14:6 @{I am the way, and the truth, and the life} (\Eg“ eimi hˆ hodos kai hˆ alˆtheia kai hˆ z“ˆ\). Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life" to Martha (11:25|) and "the door" to the Pharisees (10:7|) and "the light of the world" (8:12|). He spoke "the way of God in truth" (Mark:12:14|). He is the way to God and the only way (verse 6|), the personification of truth, the centre of life. {Except by me} (\ei mˆ di' emou\). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (1:1,14,18|, they are necessarily true.

rwp@John:14:10 @{Believest thou not?} (\ou pisteueis;\). Jesus had a right to expect greater faith from these men than from the blind man (9:35|) or Martha (11:27|). His words in strkjv@14:1| are clearly needed. This oneness with the Father Jesus had already stated (10:38|) as shown by his "words" (\rˆmata\) and his "works" (\erga\). Cf. strkjv@3:34; strkjv@5:19; strkjv@6:62|.

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

rwp@John:14:18 @{I will not leave} (\ouk aphˆs“\). Future active of \aphiˆmi\, to send away, to leave behind. {Desolate} (\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In strkjv@13:33| Jesus called the disciples \teknia\ (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in strkjv@James:1:27| where it means "fatherless." {I come} (\erchomai\). Futuristic present as in verse 3|.

rwp@John:14:20 @{In that day} (\en ekeinˆi tˆi hˆmerƒi\). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost. {Shall know} (\gn“sesthe\). Future middle of \gin“sk“\. Chapters 1 to 3 of Acts bear eloquent witness to these words.

rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskari“tˆs\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; strkjv@Matthew:10:3|) and the brother (or son) of James (6:15; strkjv@Acts:1:13|). This is the fourth interruption of the talk of Jesus (by Peter, strkjv@13:36|; by Thomas, strkjv@14:5|; by Philip, strkjv@14:8|; by Judas, strkjv@14:22|). {And not to the world} (\kai ouchi t“i kosm“i\). Judas caught at the word \emphaniz“\ in verse 21| as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.|). He seems to suspect a change of plan on the part of Jesus (\ti gegonen hoti\=how has it happened that).

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:15:2 @{Branch} (\klˆma\). Old word from \kla“\, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6|), elsewhere in N.T. \klados\ (Mark:4:32|, etc.), also from \kla“\, both words meaning tender and easily broken parts. {In me} (\en emoi\). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, \mˆ pheron karpon\) the vine-dresser "takes away" (\airei\) or prunes away. Probably (Bernard) Jesus here refers to Judas. {Cleanseth} (\kathairei\). Present active indicative of old verb \kathair“\ (clean) as in verse 3|, only use in N.T., common in the inscriptions for ceremonial cleansing, though \kathariz“\ is more frequent (Hebrews:10:2|). {That it may bear more fruit} (\hina karpon pleiona pherˆi\). Purpose clause with \hina\ and present active subjunctive of \pher“\, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

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:15:14 @{If ye do} (\ean poiˆte\). Condition of third class with \ean\ and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse 10|. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Matthew:28:20|, \eneteilamˆn\, I commanded) with the very word used here (\entellomai\, I command).

rwp@John:15:22 @{They had not had sin} (\hamartian ouk eichosan\). Conclusion of condition of second class without \an\ because context makes it clear (\nun de\) without it (Robertson, _Grammar_, p. 1013). The imperfect active indicative with \-osan\ instead of \-on\ (also in verse 24|) as common in the LXX, and occurs in the papyri and the inscriptions and the Boeotian dialect. {Excuse} (\prophasin\). Old word (1Thessalonians:2:5|) either from \prophain“\, to show forth, or \prophˆmi\, to speak forth. Mere pretence, in John only here and verse 24|.

rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrˆnˆsete\). Future active of \klai“\ and \thrˆne“\, both old words (for \klai“\ see strkjv@John:11:31|, for \thrˆne“\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrˆnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupˆthˆsesthe\). First future passive of \lupe“\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.

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

rwp@John:16:33 @{That in me ye may have peace} (\hina en emoi eirˆnˆn echˆte\). Present active subjunctive of \ech“\, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27|). {Be of good cheer} (\tharseite\). Imperative active from \tharsos\, courage (Acts:28:15|). A word for courage in the face of danger, only here in John, but see strkjv@Matthew:9:2,22; strkjv@Mark:10:49|. {I have overcome the world} (\eg“, nenikˆka ton kosmon\). Perfect active indicative of \nika“\, to be victorious, to conquer. Always of spiritual victory in the N.T. See strkjv@1John:5:4f|. This majestic proclamation of victory over death may be compared with \tetelestai\ ({It is finished}) in strkjv@John:19:30| as Christ died and with Paul's \hupernik“men\ (we are more than conquerors) in strkjv@Romans:8:37|.

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

rwp@John:17:3 @{Should know} (\gin“sk“sin\). Present active subjunctive with \hina\ (subject clause), "should keep on knowing." {Even Jesus Christ} (\Iˆsoun Christon\). See strkjv@1:17| for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests, \Christon\ be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (14:6-9|).

rwp@John:17:5 @{With thine own self} (\para seaut“i\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hˆi eichon\, imperfect active of \ech“\, I used to have, with attraction of case of \hˆn\ to \hˆi\ because of \doxˆi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).

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

rwp@John:17:8 @{The words} (\ta rˆmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egn“san\). Second aorist active indicative of \gin“sk“\ like \elabon\ in contrast with \egn“kan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alˆth“s\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egn“san\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@John:17:17 @{Sanctify} (\hagiason\). First aorist active imperative of \hagiaz“\. To consecrate or set apart persons or things to God. See strkjv@Exodus:28:41; strkjv@29:1,36; strkjv@40:13|. See Paul's prayer for the Thessalonians (1Thessalonians:5:23|). This is done in the sphere (\en\) of truth (God's truth), God's Word (not human speculation, but God's message to us).

rwp@John:17:20 @{Through their word} (\dia tou logou aut“n\). Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ's name.

rwp@John:17:22 @{And the glory} (\kag“ tˆn doxan\). Literally, "And I the glory," with emphasis on "I." It is the glory of the Incarnate Word (Bernard), cf. strkjv@1:14; strkjv@2:11|, not the glory of the Eternal Word mentioned in strkjv@17:24|. Bengel says: _Quanta majestas Christianorum!_ Then verse 22| repeats the unity prayed for in verse 21|.

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

rwp@John:18:3 @{The band of soldiers} (\tˆn 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 (\hupˆretas\ 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 phan“n kai lampad“n\). 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 hopl“n\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

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

rwp@John:18:11 @{Into the sheath} (\eis tˆn thˆkˆn\). Old word from \tithˆmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potˆrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potˆrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou mˆ pi“;\). Second aorist active subjunctive of \pin“\ with the double negative \ou mˆ\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.

rwp@John:18:12 @{The chief captain} (\ho chiliarchos\). They actually had the Roman commander of the cohort along (cf. strkjv@Acts:21:31|), not mentioned before. {Seized} (\sunelabon\). Second aorist active of \sullamban“\, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark:14:48; strkjv@Matthew:26:55|), here alone in John. {Bound} (\edˆsan\). First aorist active indicative of \de“\, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. {To Annas first} (\pros Annan pr“ton\). Ex-high priest and father-in-law (\pentheros\, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. Songs:he calmly says that "Matthew inserts the name _Caiaphas_ at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"? {That year} (\tou eniautou ekeinou\). Genitive of time.

rwp@John:18:15 @{Followed} (\ˆkolouthei\). Imperfect active of \akolouthe“\, "was following," picturesque and vivid tense, with associative instrumental case \t“i Iˆsou\. {Another disciple} (\allos mathˆtˆs\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\ˆn gn“stos t“i archierei\). Verbal adjective from \gin“sk“\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneisˆlthen t“i Iˆsou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tˆn aulˆn\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:18:18 @{A fire of coals} (\anthrakian\). Old word, in LXX, only here and strkjv@21:9| in N.T. A heap of burning coals (\anthrax\, coal). Cf. our "anthracite." It was cold (\psuchos ˆn\). "There was coldness." The soldiers had apparently returned to their barracks. {Were warming themselves} (\ethermainonto\). Direct middle imperfect indicative of \thermain“\ (from \thermos\). Songs:as to \thermainomenos\ about Peter. "Peter, unabashed by his lie, joined himself to the group and stood in the light of the fire" (Dods).

rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestˆk“s\). Perfect active (intransitive) participle of \paristˆmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\ed“ken rapisma t“i Iˆsou\). Late word \rapisma\ is from \rapiz“\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\hout“s\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.

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

rwp@John:18:36 @{My kingdom} (\hˆ basileia hˆ emˆ\). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\) see strkjv@17:13-18|. {My servants} (\hoi hupˆretai hoi emoi\). For the word see verse 3| where it means the temple police or guards (literally, under-rowers). In the LXX always (Proverbs:14:35; strkjv@Isaiah:32:5; strkjv@Daniel:3:46|) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew:26:56|). {Would fight} (\ˆg“nizonto an\). Imperfect middle of \ag“nizomai\ common verb (only here in John, but see strkjv@1Corinthians:9:25|) from \ag“n\ (contest) with \an\, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. {That I should not be delivered} (\hina mˆ paradoth“\). Negative final clause with \hina mˆ\ and first aorist passive subjunctive of \paradid“mi\ (see verses 28,36|). Jesus expects Pilate to surrender to the Jews. {But now} (\nun de\). In contrast to the condition already stated as in strkjv@8:40; strkjv@9:41; strkjv@15:22,24|.

rwp@John:18:39 @{A custom} (\sunˆtheia\). Old word for intimacy, intercourse, from \sunˆthˆs\ (\sun, ˆthos\), in N.T. only here, strkjv@1Corinthians:8:7; strkjv@11:16|. This custom, alluded to in strkjv@Mark:15:6; strkjv@Matthew:27:15|, is termed necessity (\anagkˆ\) in strkjv@Luke:23:17| (late MSS., not in older MSS.). All the Gospels use the verb \apolu“\ (release, set free). Then \hina apolus“\ is a subject clause (\hina\ and first aorist active subjunctive) in apposition with \sunˆtheia\. {Will ye therefore that I release?} (\boulesthe oun apolus“;\). Without the usual \hina\ before \apolus“\, asyndeton, as in strkjv@Mark:10:36|, to be explained either as parataxis or two questions (Robertson, _Grammar_, p. 430) or as mere omission of \hina\ (_ibid_., p. 994). There is contempt and irony in Pilate's use of the phrase "the king of the Jews."

rwp@John:18:40 @{Cried out} (\ekraugasan\). First aorist active of \kraugaz“\, old and rare verb from \kraugˆ\, outcry (Matthew:25:6|), as in strkjv@Matthew:12:19|. {Not this man} (\mˆ touton\). Contemptuous use of \houtos\. The priests put the crowd up to this choice (Mark:15:11|) and Pilate offered the alternative (Matthew:27:17|, one MS. actually gives Jesus as the name of Barabbas also). The name \Barabbas\ in Aramaic simply means son of a father. {A robber} (\lˆistˆs\). Old word from \lˆizomai\, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke:23:19,25|). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.

rwp@John:19:6 @{Crucify him, crucify him} (\staur“son, staur“son\). First aorist active imperative of \stauro“\ for which verb see strkjv@Matthew:29:19|, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew:27:22|). {For I find no crime in him} (\eg“ gar ouch heurisk“\). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; strkjv@19:4|). And here he surrenders in a fret to the mob and gives as his reason (\gar\, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!

rwp@John:19:9 @{Whence art thou?} (\pothen ei su;\). Pilate knew that Jesus was from Galilee (Luke:23:6f.|). He is really alarmed. See a like question by the Jews in strkjv@8:25|. {Gave him no answer} (\apokrisin ouk ed“ken aut“i\). See same idiom in strkjv@1:22|. \Apokrisis\ (old word from \apokrinomai\) occurs also in strkjv@Luke:2:47; strkjv@20:26|. The silence of Jesus, like that before Caiaphas (Mark:14:61; strkjv@Matthew:26:63|) and Herod (Luke:23:9|), irritates the dignity of Pilate in spite of his fears.

rwp@John:19:17 @{Bearing the cross for himself} (\bastaz“n haut“i ton stauron\). Cf. strkjv@Luke:14:27| for this very picture in the words of Jesus. The dative case of the reflexive pronoun \haut“i\ "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark:15:21f.; strkjv@Matthew:27:32f.; strkjv@Luke:23:26|). See strkjv@Mark:15:22f.; strkjv@Matthew:27:33f.; strkjv@Luke:23:33| for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply \Kranion\ (Skull), a skull-looking place.

rwp@John:19:19 @{Pilate wrote a title also} (\egrapsen kai titlon ho Peilatos\). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word _titlon_ (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark:15:26|) and Luke (Luke:23:28|) use \epigraphˆ\ (superscription). Matthew (Matthew:27:37|) has simply \aitian\ (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" (\houtos estin\) in strkjv@Matthew:27:37|.

rwp@John:19:23 @{Four parts} (\tessera merˆ\). There were four soldiers, the usual quaternion (\tetradion\, strkjv@Acts:12:9|) besides the centurion (Mark:15:39; strkjv@Matthew:27:54; strkjv@Luke:23:47|). The clothes (\himatia\, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Luke:23:34|) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the \tallith\ (outer garment with fringes). {The coat was without seam} (\ho chit“n araphos\). For \chit“n\ (the inner garment) see strkjv@Matthew:5:40|. \Araphos\ is compound of \a\ privative and \rapt“\, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, _Ant_. III. 6, 4. {Woven} (\huphantos\). Verbal (old word) from \huphain“\ (some MSS. in strkjv@Luke:12:27|), only here in N.T.

rwp@John:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\). Old word, in N.T. only here, strkjv@Mark:15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithˆmi\, to place around. {Upon hyssop} (\huss“p“i\). {A reed} (\kalam“i\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:19:31 @{The Preparation} (\paraskeuˆ\). Friday. See verse 14|. {Might not remain} (\mˆ meinˆi\). Negative final clause with \hina mˆ\ and first aorist active (constative) subjunctive of \men“\. {A high day} (\megalˆ\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateag“sin auton ta skelˆ\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skelˆ\). Old word, here only in N.T. {Might be taken away} (\arth“sin\). First aorist passive subjunctive of \air“\ with \hina\ also.

rwp@John:19:34 @{With a spear} (\logchˆi\). Instrumental case of this old word, here only in the N.T. {Pierced his side} (\autou tˆn pleuran enuxen\). First aorist active indicative of \nuss“\, old word to pierce, here only in N.T., and \pleuran\ (side), another old word, occurs in N.T. only here and strkjv@John:20:20,25,27|. {Blood and water} (\haima kai hud“r\). Dr. W. Stroud (_Physical Cause of the Death of Christ_) argues that this fact proves that the spear pierced the left side of Jesus near the heart and that Jesus had died literally of a broken heart since blood was mixed with water.

rwp@John:19:39 @{Nicodemus also} (\kai Nikodˆmos\). The Synoptics tell about Joseph of Arimathea, but only John adds the help that Nicodemus gave him in the burial of Jesus, these two timid disciples, Nicodemus now at last taking an open stand. {At the first} (\to pr“ton\). Adverbial accusative and reference to strkjv@3:1ff|. {Mixture} (\migma\). Late word from \mignumi\, to mix, only here in the N.T. Many old MSS. have here \heligma\ (roll), from \heliss“\ (Hebrews:1:12|), another late word here only in N.T. It was common to use sweet-smelling spices in the burial (2Chronicles:16:14|). {Pound} (\litras\). Late word for twelve ounces, in N.T. only here and strkjv@12:3|. Nicodemus was a rich man and probably covered the entire body with the spices.

rwp@John:19:40 @{In linen cloths} (\othoniois\). Late diminutive for the old \othonˆ\, used for ships' sails, in N.T. here and strkjv@Luke:24:12|. Case here either locative or instrumental. {With the spices} (\meta t“n ar“mat“n\). Late word \ar“ma\ for spices, from fumes. {To bury} (\entaphiazein\). Late verb, from \entaphia\ (\en, taphos\) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and strkjv@Matthew:26:12|.

rwp@John:20:9 @{For} (\gar\). Explanatory use of \gar\. {The Scripture} (\tˆn graphˆn\). Probably strkjv@Psalms:16:10|. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew:27:62ff.|). {Must} (\dei\). For this use of \dei\ concerning Christ's death and resurrection see strkjv@Mark:8:31; strkjv@Matthew:26:54; strkjv@Luke:9:22; strkjv@17:25; strkjv@22:37; strkjv@24:7,26,44; strkjv@John:3:14; strkjv@12:34; strkjv@Acts:1:16|. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.

rwp@John:20:15 @{Sir} (\Kurie\). Clearly not "Lord" here, for she thought him to be "the gardener" (\ho kˆpouros\), old word (\kˆpos, ouros\), keeper of the garden, only here in the N.T. {If thou hast borne him hence} (\ei su ebastasos auton\). Condition of the first class. Note emphasis on \su\ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. {And I} (\kag“\). Emphasis and crasis.

rwp@John:20:16 @{Mary} (\Mariam\). Aramaic form in Aleph B W, though \Maria\ in strkjv@19:25|. Clearly the old familiar tone of Jesus was in the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here and strkjv@Mark:10:51| though practically the same as \Rabbi\. See strkjv@11:28| for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.

rwp@John:20:18 @{And telleth} (\aggellousa\). Present active participle, "announcing." {I have seen the Lord} (\He“raka ton kurion\). Perfect active indicative of \hora“\. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ. {How that}. No word in the Greek, but a conjunction like \h“s\ is implied. \Hoti\ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Luke:24:11; strkjv@Mark:16:11|). Paul does not mention the vision to Mary or the women in strkjv@1Corinthians:15:5-7|. But Mary Magdalene was the first one to see the Risen Lord.

rwp@John:20:19 @{When therefore it was evening on that day} (\ousˆs oun opsias tˆi hˆmerƒi ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \h“ra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hˆmerƒi\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \tˆi miƒi sabbat“n\ (see strkjv@20:1| for this use of \miƒi\ like \pr“tˆi\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\t“n thur“n kekleismen“n\). Genitive absolute again with perfect passive participle of \klei“\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\estˆ eis to meson\). Second aorist (ingressive) active (intransitive) of \histˆmi\, "stepped into the midst." {Peace be unto you} (\Eirˆnˆ humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@John:20:21 @{Even so send I you} (\kag“ pemp“ humas\). Jesus has often spoken of the Father's sending him using both \apostell“\ and \pemp“\. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as... so) see strkjv@6:57; strkjv@10:15|. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew:28:16-20; strkjv@1Corinthians:15:6|), another on the Mount of Olives (Luke:24:44-51; strkjv@Acts:1:3-11|).

rwp@John:20:24 @{Didymus} (\Didumos\). The same expression applied to Thomas in strkjv@11:16; strkjv@21:2|, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero“\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero“\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\tˆs Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@John:21:5 @{Children} (\Paidia\). Diminutive of \pais\ and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in strkjv@1John:2:13,18|. {Have ye aught to eat?} (\mˆ ti prosphagion echete;\). The negative answer is expected by this polite inquiry as in strkjv@4:29|. The rare and late word \prosphagion\ from the root \phag\ (\esthi“\, to eat) and \pros\ (in addition) was used for a relish with bread and then for fish as here. Songs:in the papyri. Nowhere else in the N.T.

rwp@John:21:8 @{In the little boat} (\t“i ploiari“i\). Locative case of \ploiarion\ (diminutive) for the larger boat (\ploion\, verses 3,6|) could come no closer to shore. But the words seem interchangeable in strkjv@6:17,19,21,22,24|. {About two hundred cubits off} (\h“s apo pˆch“n diakosi“n\). For \pˆchus\, cubit, see strkjv@Matthew:6:27| and for \h“s apo\ see strkjv@11:18|. {Dragging} (\surontes\). Present active participle of \sur“\ for which see strkjv@Acts:8:3|.

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@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile“\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupˆthˆ\, first aorist passive of \lupe“\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@Info_Jude:@ THE STYLE It is terse and picturesque, with a fondness for triplets. The use of the O.T. is very much like that in II Peter. Alford notes that it is impassioned invective with epithet on epithet, image on image. Bigg remarks on the stern and unbending nature of the author, with no pathos and a harsh view of things and with frequent use of Pauline phraseology. There are some fifteen words not in the rest of the N.T. The grammar is less irregular than that of II Peter. There is often a poetic ring in his words.

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

rwp@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

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@Jude:1:13 @{Wild waves} (\kumata agria\). Waves (Matthew:8:24|, from \kue“\, to swell) wild (from \agros\, field, wild honey strkjv@Matthew:3:4|) like untamed animals of the forest or the sea. {Foaming out} (\epaphrizonta\). Late and rare present active participle of \epaphriz“\, used in Moschus for the foaming waves as here. Cf. strkjv@Isaiah:57:20|. {Shame} (\aischunas\). Plural "shames" (disgraces). Cf. strkjv@Phillipians:3:19|. {Wandering stars} (\asteres planˆtai\). "Stars wanderers." \Planˆtˆs\, old word (from \plana“\), here alone in N.T. Some refer this to comets or shooting stars. See strkjv@Isaiah:14:12| for an allusion to Babylon as the day-star who fell through pride. {For ever} (\eis ai“na\). The rest of the relative clause exactly as in strkjv@2Peter:2:17|.

rwp@Jude:1:14 @{And to these also} (\de kai toutois\). Dative case, for these false teachers as well as for his contemporaries. {Enoch the seventh from Adam} (\hebdomos apo Adam Hen“ch\). The genealogical order occurs in strkjv@Genesis:5:4-20|, with Enoch as seventh. He is so termed in Enoch strkjv@60:8; strkjv@93:3. {Prophesied} (\eprophˆteusen\). First aorist active indicative of \prophˆteu“\. If the word is given its ordinary meaning as in strkjv@1Peter:1:10|, then Jude:terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch" (Bigg), chiefly from Enoch strkjv@1:9. {With ten thousand of his holy ones} (\en hagiais muriasin autou\). "With (\en\ of accompaniment, strkjv@Luke:14:31|) his holy ten thousands" (\murias\ regular word, feminine gender, for ten thousand, strkjv@Acts:19:19|, there an unlimited number like our myriads, strkjv@Luke:12:1|).

rwp@Jude:1:16 @{Murmurers} (\goggustai\). Late onomatopoetic word for agent, from \gogguz“\ (Matthew:20:11; strkjv@1Corinthians:10:10|) in the LXX (Exodus:16:8; strkjv@Numbers:11:1,14-29|). {Complainers} (\mempsimoiroi\). Rare word (Isocrates, Aristotle, Plutarch) from \memphomai\ to complain and \moira\ lot or fate. Here alone in N.T. {Lusts} (\epithumias\). As in strkjv@2Peter:3:3|. {Swelling} (\huperogka\). Songs:in strkjv@2Peter:2:18| (big words). {Showing respect of persons} (\thaumazontes pros“pa\). Present active participle of \thaumaz“\ to admire, to wonder at. Nowhere else in N.T. with \pros“pa\, but a Hebraism (in strkjv@Leviticus:19:15; strkjv@Job:13:10|) like \lambanein pros“pon\ (Luke:20:21|) and \blepein pros“pon\ (Matthew:22:16|) and \prosop“lempte“\ (James:2:9|). Cf. strkjv@James:2:1|. {For the sake of advantage} (\“pheleias charin\). To themselves. See also verse 11|. The covetousness of these Gnostic leaders is plainly shown in strkjv@2Peter:2:3,14|. For \charin\ as preposition with genitive see strkjv@Ephesians:3:1,14|.

rwp@Jude:1:17 @{Remember ye} (\humeis mnˆsthˆte\). First aorist passive (deponent) imperative of \mimnˆsk“\ with genitive \rˆmat“n\ (words). In strkjv@2Peter:3:2| we have the indirect form (infinitive \mnˆsthˆnai\). The rest as in II Peter, but in simpler and more exact structure and with the absence of \t“n hagi“n prophˆt“n\ (the holy prophets).

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in strkjv@Leviticus:20:24| and \aphoriz“\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuchˆ\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

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

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:1:17 @{Before his face} (\en“pion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin‚_ word, adverb used as preposition from adjective \en“pios\, and that from \ho en “pi “n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Eleiƒ\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias pater“n\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronˆsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:52 @{Princes} (\dunastas\). Our word dynasty is from this word. It comes from \dunamai\, to be able.

rwp@Luke:2:1 @{Decree from Caesar Augustus} (\dogma para Kaisaros Augoustou\). Old and common word from \doke“\, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses strkjv@2:1-7|. See W.M. Ramsay's books (_Was Christ Born at Bethelehem?_ _Luke the Physician_. _The Bearing of Recent Discovery on the Trustworthiness of the N.T._). {The World} (\tˆn oikoumenˆn\). Literally, {the inhabited} ({land}, \gˆn\). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). Songs:Acts:11:28; strkjv@17:6|. {Should be enrolled} (\apographesthai\). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.

rwp@Luke:2:5 @{To enrol himself with Mary} (\apograpsasthai sun Mariam\). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" (\anebˆ\) in verse 4|, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in strkjv@Luke:3:23-38|). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. {Betrothed} (\emnˆsteumenˆn\). Same verb as in strkjv@1:27|, but here it really means "married" or "espoused" as strkjv@Matthew:1:24f.| shows. Otherwise she could not have travelled with Joseph. {Great with child} (\enku“i\). Only here in N.T. Common Greek word.

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

rwp@Luke:2:8 @{Abiding in the field} (\agraulountes\). From \agros\, field and \aulˆ\, court. The shepherds were making the field their court. Plutarch and Strabo use the word. {Keeping watch} (\phulassontes phulakas\). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Samuel:17:34f.|). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

rwp@Luke:2:9 @{Stood by them} (\epestˆ autois\). Ingressive aorist active indicative. Stepped by their side. The same word in strkjv@Acts:12:7| of the angel there. Paul uses it in the sense of standing by in strkjv@Acts:22:20|. It is a common old Greek word, \ephistˆmi\. {Were sore afraid} (\ephobˆthˆsan phobon megan\). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.

rwp@Luke:2:11 @\Is born\ (\etechthˆ\). First aorist passive indicative from \tikt“\. Was born. {Saviour} (\s“tˆr\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

rwp@Luke:2:14 @{Among men in whom he is well pleased} (\en anthr“pois eudokias\). The Textus Receptus (Authorized Version also has \eudokia\, but the genitive \eudokias\ is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive \eudokias\, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word \eudokia\ we have already had in strkjv@Matthew:11:26|. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of \eudokˆsis\. Wycliff has it "to men of goodwill."

rwp@Luke:2:19 @{Kept} (\sunetˆrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

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

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

rwp@Luke:2:32 @{Revelation to the Gentiles} (\apokalupsin ethn“n\). Objective genitive. The Messiah is to be light (\ph“s\) for the Gentiles in darkness (1:70|) and glory (\doxa\) for Israel (cf. strkjv@Romans:9:1-5; strkjv@Isaiah:49:6|). The word \ethnos\ originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, \ho laos\) or the people of God. The word Gentile is Latin from _gens_, a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.

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

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

rwp@Luke:2:36 @{One Anna a prophetess} (\Hanna prophˆtis\). The word \prophˆtis\ occurs in the N.T. only here and strkjv@Revelation:2:20|. In old Greek writers it means a woman who interprets oracles. The long parenthesis into verse 37| tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.

rwp@Luke:2:38 @{Coming up} (\epistƒsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anth“mologeito\). Imperfect middle of a verb (\anthomologe“\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutr“sin Ierousalˆm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

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

rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhˆma theou epi I“anˆn\). The great epoch marked by \egeneto\ rather than \ˆn\. \Rhˆma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en tˆi erˆm“i\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").

rwp@Luke:3:3 @{All the region round about Jordan} (\pƒsan perich“ron tou Iordanou\). The wilderness was John's abode (1:80|) so that he began preaching where he was. It was the plain (Genesis:13:10f.|) or valley of the Jordan, El Ghor, as far north as Succoth (2Chronicles:4:17|). Sometimes he was on the eastern bank of the Jordan (John:10:40|), though usually on the west side. His baptizing kept him near the river. {The baptism of repentance unto remission of sins} (\baptisma metanoias eis aphesin hamarti“n\). The same phrase as in strkjv@Mark:1:4|, which see for discussion of these important words. The word remission (\aphesis\) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

rwp@Luke:3:5 @{Valley} (\pharagx\). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices. {Shall be filled} (\plˆr“thˆsetai\). Future passive indicative of \plˆro“\. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. Songs:the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force. {Hill} (\bounos\). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX. {Brought low} (\tapein“thˆsetai\). Future passive indicative of \tapeino“\. Literal meaning here of a verb common in the metaphorical sense. {Crooked} (\skolia\). Common word, curved, opposite of \orthos\ or \euthus\, straight.

rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthˆnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).

rwp@Luke:3:12 @{Also publicans} (\kai tel“nai\). We have had the word already in Matthew (Matthew:5:46; strkjv@9:10; strkjv@11:19; strkjv@18:17; strkjv@21:31f.|) and Mark (Mark:11:15f.|). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from \telos\, tax, and \“neomai\, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. {Extort} (\prassete\). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:3:18 @{Many other exhortations} (\polla men oun kai hetera\). Literally, many and different things did John \evangelize\, \euaggelizeto\, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch“\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponˆr“n\). Incorporated into the relative sentence. The word is from \ponos, pone“\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponˆros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoiˆsen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:3:20 @{Added} (\prosethˆken\). First aorist active indicative (kappa aorist). Common verb (\prostithˆmi\) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction \hoti\ (that) before the next verb \katekleisen\ (shut up) is asyndeton. This verb literally means {shut down}, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and strkjv@Acts:26:10| only in the N.T. See strkjv@Matthew:14:3| for further statement about the prison.

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

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:3 @{The Son of God} (\huios tou theou\). No article as in strkjv@Matthew:4:3|. Songs:refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in strkjv@Luke:3:22|. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. {This stone} (\t“i lith“i tout“i\). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (_Sinai and Palestine_, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones." {Bread} (\artos\). Better "loaf." For discussion of this first temptation see on ¯Matthew:4:3f|. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes strkjv@Deuteronomy:8:3| in reply to the devil.

rwp@Luke:4:5 @{The world} (\tˆs oikoumenˆs\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmˆi chronou\). Only in Luke and the word \stigmˆ\ nowhere else in the N.T. (from \stiz“\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

rwp@Luke:4:8 @{Thou shalt worship} (\proskunˆseis\). Satan used this verb to Jesus who turns it against him by the quotation from strkjv@Deuteronomy:6:13|. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Matthew:4:10|), for he has another temptation to narrate.

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

rwp@Luke:4:14 @{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:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:4:21 @{And he began to say} (\ˆrxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplˆr“tai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture“\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois tˆs charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin I“sˆph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

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

rwp@Luke:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amˆn leg“ humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).

rwp@Luke:4:37 @{Went forth a rumour} (\exeporeueto ˆchos\). Imperfect middle, kept on going forth. Our very word \echo\ in this word. Late Greek form for \ˆch“\ in the old Greek. Used for the roar of the waves on the shore. Songs:in strkjv@Luke:21:25|. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistˆmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tˆn oikian Sim“nos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Sim“nos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\ˆn sunechomenˆ puret“i megal“i\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

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

rwp@Luke:5:2 @{Two boats} (\ploia duo\). Some MSS. have \ploiaria\, little boats, but \ploia\ was used of boats of various sizes, even of ships like \nˆes\. {The fishermen} (\hoi haleeis\). It is an old Homeric word that has come back to common use in the _Koin‚_. It means "sea-folk" from \hals\, sea. {Were washing} (\eplunon\). Imperfect active, though some MSS. have aorist \eplunan\. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, \apomass“\ for wiping the dust from one's feet (10:11|), \ekmass“\ of the sinful woman wiping Christ's feet with her hair (7:38,44|), \apolou“\ of washing away sins (symbolically, of course) as in strkjv@Acts:22:16|, and \lou“\ of washing the body of Dorcas (Acts:9:37|) and the stripes of the prisoners (Acts:16:33|). On "nets" see on ¯Matthew:4:20; strkjv@Mark:1:18|.

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

rwp@Luke:5:18 @{That was palsied} (\hos ˆn paralelumenos\). Periphrastic past perfect passive where strkjv@Mark:2:3; strkjv@Matthew:9:2| have \paralutikon\ (our paralytic). Luke's phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark's vernacular word (Ramsay, _Luke the Physician_, pp. 57f.). {They sought} (\ezˆtoun\). Conative imperfect.

rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegk“sin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to d“ma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia t“n keram“n\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathˆkan auton\). First aorist (k aorist) effective active of \kathiˆmi\, common verb. strkjv@Mark:2:4| has historical present \chal“si\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun t“i klinidi“i\). Also in verse 24|. Diminutive of \klinˆ\ (verse 18|) occurring in Plutarch and _Koin‚_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Iˆsou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).

rwp@Luke:5:24 @{He saith unto him that was palsied} (\eipen t“i paralelumen“i\). This same parenthesis right in the midst of the words of Jesus is in strkjv@Mark:2:11; strkjv@Matthew:9:6|, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also \hina eidˆte\ (second perfect active subjunctive).

rwp@Luke:5:26 @{Amazement} (\ekstasis\). Something out of its place, as the mind. Here the people were almost beside themselves as we say with the same idiom. See on ¯Mark:5:42|. Songs:they kept glorifying God (imperfect tense, \edoxazon\) and at the same time "were filled with fear" (\eplˆsthˆsan phobou\, aorist passive). {Strange things} (\paradoxa\). Our very word paradox, contrary to (\para\) received opinion (\doxa\). Plato, Xenophon, and Polybius use it. Here alone in the N.T.

rwp@Luke:5:27 @{A publican named Levi} (\tel“nen onomati Leuein\). strkjv@Mark:2:13| has also "The son of Alphaeus" while strkjv@Matthew:9:9| calls him "Matthew." He had, of course, both names. All three use the same words (\epi to tel“nion\) for the place of toll. See discussion of {publican} (\tel“nˆs\) on strkjv@Matthew:9:9|. All three Gospels give the command of Jesus, {Follow me} (\akolouthei\).

rwp@Luke:5:29 @{A great feast} (\dochˆn megalˆn\). Here and in strkjv@Luke:14:13| only in the N.T. The word \dochˆ\, from \dechomai\, means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception. {Publicans and others} (\tel“n“n kai all“n\). Luke declines here to use "sinners" like strkjv@Mark:2:15| and strkjv@Matthew:9:10| though he does so in verse 30| and in strkjv@15:1|. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair. {Were sitting at meat with them} (\ˆsan met' aut“n katakeimenoi\). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.

rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis aut“n\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz“\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\t“n tel“n“n kai hamart“l“n\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

rwp@Luke:5:31 @{They that are whole} (\hoi hugiainontes\). Old Greek word for good health from \hugiˆs\, sound in body. Songs:also in strkjv@Luke:7:10; strkjv@15:27; strkjv@3John:1:2|. This is the usual word for good health used by Greek medical writers. strkjv@Mark:2:17; strkjv@Matthew:9:12| have \hoi ischuontes\ (those who have strength).

rwp@Luke:5:33 @{Often} (\pukna\). Only in Luke. Common word for thick, compact, often. {And make supplications} (\kai deˆseis poiountai\). Only in Luke. {But thine} (\hoi de soi\). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark:2:18; strkjv@Matthew:9:14|), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.

rwp@Luke:5:36 @{Also a parable} (\kai parabolˆn\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblˆma\) in all the three Gospels is from the verb \epiball“\, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between \kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumph“nˆsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\t“i palai“i\). Associative instrumental case. Instead of this phrase in Luke, strkjv@Mark:2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).

rwp@Luke:6:1 @{On a sabbath} (\en sabbat“i\). 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" (\deuteropr“t“i\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\pr“t“i\) 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" (\deuter“i\) also on the margin. Finally a third scribe combined the two in the word \deuteropr“t“i\ 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} (\ˆsthion\). 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} (\ps“chontes 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 \ps“ch“\ is a late one for \psa“\, to rub.

rwp@Luke:6:9 @{I ask you} (\eper“t“ humƒs\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchˆn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ˆ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).

rwp@Luke:6:11 @{They were filled with madness} (\eplˆsthˆsan anoias\) First aorist passive (effective) with genitive: In strkjv@5:26| we saw the people filled with fear. Here is rage that is kin to insanity, for \anoias\ is lack of sense (\a\ privative and \nous\, mind). An old word, but only here and strkjv@2Timothy:3:9| in the N.T. {Communed} (\dielaloun\), imperfect active, picturing their excited counsellings with one another. strkjv@Mark:3:6| notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy. {What they might do to Jesus} (\ti an poiˆsaien Iˆsou\). Luke puts it in a less damaging way than strkjv@Mark:3:6; strkjv@Matthew:12:14|. This aorist optative with \an\ is the deliberative question like that in strkjv@Acts:17:18| retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John:5:18|) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

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

rwp@Luke:6:19 @{Sought to touch him} (\ezˆtoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exˆrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai iƒto pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu“ en t“i endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

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

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

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

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

rwp@Luke:6:27 @{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:6:29 @{On the cheek} (\epi tˆn siagona\). strkjv@Matthew:5:39| has "right." Old word meaning jaw or jawbone, but in the N.T. only here and strkjv@Matthew:5:39|, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in strkjv@John:18:22f.| where Jesus, on receiving a slap in the face, protested against it. {Thy cloke} (\to himation\), {thy coat} (\ton chit“na\). Here the upper and more valuable garment (\himation\) is first taken, the under and less valuable \chit“n\ last. In strkjv@Matthew:5:40| the process (apparently a legal one) is reversed. {Withhold not} (\mˆ k“lusˆis\). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.

rwp@Luke:6:30 @{Ask them not again} (\mˆ apaitei\). Here the present active imperative in a prohibition, do not have the habit of asking back. This common verb only here in the N.T., for \aitousin\ is the correct text in strkjv@Luke:12:20|. The literary flavour of Luke's _Koin‚_ style is seen in his frequent use of words common in the literary Greek, but appearing nowhere else in the N.T.

rwp@Luke:6:35 @{But} (\plˆn\). Plain adversative like \plˆn\ in verse 24|. Never despairing (\mˆden apelpizontes\). \Mˆden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mˆdena\ is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for \apelpiz“\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40) insists that all the same the context demands this meaning because of \apelpizein\ in verse 34|, but the correct reading there is \elpizein\, not \apelpizein\. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have _nihil desperantes_, but the Vulgate has _nihil inde sperantes_ (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. "On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held" (Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. {Sons of the Most High} (\huoi Hupsistou\). In strkjv@1:32| Jesus is called "Son of the Highest" and here all real children or sons of God (Luke:20:36|) are so termed. See also strkjv@1:35,76| for the use of "the Highest" of God. He means the same thing that we see in strkjv@Matthew:5:45,48| by "your Father." {Toward the unthankful and evil} (\epi tous acharistous kai ponˆrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

rwp@Luke:6:37 @{And judge not} (\kai mˆ krinete\). \Mˆ\ and the present active imperative, forbidding the habit of criticism. The common verb \krin“\, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice. {Ye shall not be judged} (\ou mˆ krithˆte\). First aorist passive subjunctive with double negative ou \mˆ\, strong negative. {Condemn not} (\mˆ katadikazete\). To give judgment (\dikˆ, dixaz“\) against (\kata\) one. \Mˆ\ and present imperative. Either cease doing or do not have the habit of doing it. Old verb. {Ye shall not be condemned} (\ou mˆ katadikasthˆte\). First aorist passive indicative again with the double negative. Censoriousness is a bad habit. {Release} (\apoluete\). Positive command the opposite of the censoriousness condemned.

rwp@Luke:6:39 @{Also a parable} (\kai parabolˆn\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mˆti dunatai\). The use of \mˆti\ in the question shows that a negative answer is expected. {Guide} (\hodˆgein\). Common verb from \hodˆgos\ (guide) and this from \hodos\ (way) and \hˆgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt“\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.

rwp@Luke:6:40 @{The disciple is not above his master} (\ouk estin mathˆtˆs huper ton didaskalon\). Literally, a learner (or pupil) is not above the teacher. Precisely so in strkjv@Matthew:10:24| where "slave" is added with "lord." But here Luke adds: "But everyone when he is perfected shall be as his master" (\katˆrtismenos de pƒs estai h“s ho didaskalos autou\). The state of completion, perfect passive participle, is noted in \katˆrtismenos\. The word is common for mending broken things or nets (Matthew:4:21|) or men (Galatians:6:1|). Songs:it is a long process to get the pupil patched up to the plane of his teacher.

rwp@Luke:6:41 @{Mote} (\karphos\) and {beam} (\dokon\). See on ¯Matthew:7:3-5| for discussion of these words in this parabolic proverb kin to several of ours today.

rwp@Luke:6:42 @{Canst thou say} (\dunasai legein\). Here strkjv@Matthew:7:4| has {wilt thou say} (\ereis\). {Beholdest not} (\ou blep“n\). strkjv@Matthew:7:4| has "lo" (\idou\). {Thou hypocrite} (\hupokrita\). Contrast to the studied politeness of "brother" (\adelphe\) above. Powerful picture of blind self-complacence and incompetence, the keyword to argument here.

rwp@Luke:6:44 @{Is known} (\gin“sketai\). The fruit of each tree reveals its actual character. It is the final test. This sentence is not in strkjv@Matthew:7:17-20|, but the same idea is in the repeated saying (Matthew:7:16,20|): "By their fruits ye shall know them," where the verb {epign“sesthe} means full knowledge. The question in strkjv@Matthew:7:16| is put here in positive declarative form. The verb is in the plural for "men" or "people," \sullegousin\. See on ¯Matthew:7:16|. {Bramble bush} (\batou\). Old word, quoted from the LXX in strkjv@Mark:12:26; strkjv@Luke:20:37| (from strkjv@Exodus:3:6|) about the burning bush that Moses saw, and by Stephen (Acts:7:30,35|) referring to the same incident. Nowhere else in the N.T. "Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient" (Vincent). {Gather} (\trug“sin\). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and strkjv@Revelation:14:18f|. {Grapes} (\staphulˆn\). Cluster of grapes.

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

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

rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturi“n\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch“\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchˆs\, the form is \-archˆs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archˆi\). Songs:also \-archon\ (Acts:22:25|) and \-archˆs\ (Acts:22:26|). {Dear to him} (\aut“i entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kak“s ech“n\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\ˆmellen teleutƒin\). Imperfect active of \mell“\ (note double augment \ˆ\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell“\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous t“n Ioudai“n\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\er“t“n auton\). Present active participle, masculine singular nominative, of the verb \er“ta“\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakal“n\ (beseeching). {That he would come and save} (\hop“s elth“n dias“sˆi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hop“s\ still occurs. \Dias“sˆi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:7:6 @{Went with them} (\eporeueto sun autois\). Imperfect indicative middle. He started to go along with them. {Now} (\ˆdˆ\). Already like Latin _jam_. In strkjv@1Corinthians:4:8| \nun ˆdˆ\ like _jam nunc_. {Sent friends} (\epempsen philous\). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying (\leg“n\), present active singular participle, followed by direct quotation from the centurion himself. {Trouble not thyself} (\Mˆ skullou\). Present middle (direct use) imperative of \skull“\, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense. {For I am not worthy that} (\ou gar hikanos eimi hina\). The same word \hikanos\, not \axios\, as in strkjv@Matthew:8:8|, which see for discussion, from \hik“, hikan“\, to fit, to reach, be adequate for. \Hina\ in both places as common in late Greek. See strkjv@Matthew:8:8| also for "roof" (\stegˆn\, covering).

rwp@Luke:7:7 @{Wherefore neither thought I myself worthy to come unto thee} (\dio oude emauton ˆxi“sa pros se elthein\). Not in Matthew because he represents the centurion as coming to Jesus. {Speak the word} (\eipe log“i\). As in strkjv@Matthew:8:8|. Second aorist active imperative with instrumental case, speak with a word. {My servant shall be healed} (\iathˆt“ ho pais mou\). Imperative first aorist passive, let be healed. \Pais\ literally means "boy," an affectionate term for the "slave," \doulos\ (verse 2|), who was "dear" to him.

rwp@Luke:7:12 @{Behold} (\kai idou\). The \kai\ introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, \kai idou\. {There was carried out} (\exekomizeto\). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (\ekkomiz“\). Rock tombs outside of the village exist there today. {One that was dead} (\tethnˆk“s\). Perfect active participle of \thnˆsk“\, to die. {The only son of his mother} (\monogenˆs huios tˆi mˆtri auto–\). Only begotten son to his mother (dative case). The compound adjective \monogenˆs\ (\monos\ and \genos\) is common in the old Greek and occurs in the N.T. about Jesus (John:3:16,18|). The "death of a widow's only son was the greatest misfortune conceivable" (Easton). {And she was a widow} (\kai autˆ ˆn chˆra\). This word \chˆra\ gives the finishing touch to the pathos of the situation. The word is from \chˆros\, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer). {Much people} (\ochlos hikanos\). Considerable crowd as often with this adjective \hikanos\. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.

rwp@Luke:7:25 @{Gorgeously apparelled} (\en himatism“i endox“i\). In splendid clothing. Here alone in this sense in the N.T. {And live delicately} (\truphˆi\). From \thrupt“\ to break down, to enervate, an old word for luxurious living. See the verb \trupha“\ in strkjv@James:5:5|. {In kings' courts} (\en tois basileiois\). Only here in the N.T. strkjv@Matthew:11:8| has it "in kings' houses." Verses 26,27| are precisely alike in strkjv@Matthew:11:9,10|, which see for discussion.

rwp@Luke:7:26 @{A prophet?} (\prophˆtˆn;\). A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller (\pro-phˆtˆs\). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luke:3:2|). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.

rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gunˆ hˆtis en tˆi polei hamart“los\). Probably in Capernaum. The use of \hˆtis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \hˆ\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamart“los\, from \hamartan“\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epigin“sk“\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.

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

rwp@Luke:8:4 @{By a parable} (\dia parabolˆs\). strkjv@Mark:4:2| says "in parables" as does strkjv@Matthew:13:3|. This is the beginning of the first great group of parables as given in strkjv@Mark:4:1-34| and strkjv@Matthew:13:1-53|. There are ten of these parables in Mark and Matthew and only two in strkjv@Luke:8:4-18| (The Sower and the Lamp, strkjv@8:16|) though Luke also has the expression "in parables" (8:10|). See strkjv@Matthew:13| and strkjv@Mark:4| for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.

rwp@Luke:8:6 @{Upon the rock} (\epi tˆn petran\). strkjv@Mark:4:5| "the rocky ground" (\epi to petr“des\), strkjv@Matthew:13:5| "the rocky places. {As soon as it grew} (\phuen\). Second aorist passive participle of \phu“\, an old verb to spring up like a sprout. {Withered away} (\exˆranthˆ\). First aorist passive indicative of \zˆrain“\, old verb, to dry up. {Moisture} (\ikmada\). Here only in the N.T., though common word.

rwp@Luke:8:10 @{The mysteries} (\ta mustˆria\). See for this word on ¯Matthew:13:11; strkjv@Mark:4:11|. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. {That} (\hina\). Here strkjv@Mark:4:11| also has \hina\ while strkjv@Matthew:13:13| has \hoti\ (because). On the so-called causal use of \hina\ as here equal to \hoti\ see discussion on ¯Matthew:13:13; strkjv@Mark:4:11|. Plummer sensibly argues that there is truth both in the causal \hoti\ of Matthew and the final \hina\ of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the \hina\ and the \hoti\. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable {in order that} they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" \suni“sin\, present subjunctive from a late omega form \suni“\ instead of the \-mi\ verb \suniˆmi\.

rwp@Luke:8:11 @{Is this} (\estin de hautˆ\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|) and twelve times in Acts. In strkjv@Mark:4:14| we have only "the word." In strkjv@Mark:3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.

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

rwp@Luke:8:14 @{They are choked} (\sunpnigontai\). Present passive indicative of this powerfully vivid compound verb \sunpnig“\ used in strkjv@Mark:4:19; strkjv@Matthew:13:22|, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" (\poreuomenoi\). {Bring no fruit to perfection} (\ou telesphorousin\). Compound verb common in the late writers (\telos, phore“\). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

rwp@Luke:8:15 @{In an honest and good heart} (\en kardiƒi kalˆi kai agathˆi\). Peculiar to Luke. In verse 8| the land (\gˆn\) is called \agathˆn\ (really good, generous) and in verse 15| we have \en tˆi kalˆi gˆi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore“\). That is the proof of spiritual life. {In patience} (\en hupomonˆi\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

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

rwp@Luke:8:20 @{Was told} (\apˆggelˆ\). Second aorist passive indicative of \apaggell“\, to bring word or tidings. Common verb. See on ¯Mark:3:32| and ¯Matthew:12:47| for details.

rwp@Luke:8:21 @{These which hear the word of God and do it} (\hoi ton logon tou theou akouontes kai poiountes\). The absence of the article with "mother" and "brothers" probably means, as Plummer argues, "Mother to me and brothers to me are those who &c." No one is a child of God because of human parentage (John:1:13|). "Family ties are at best temporal; spiritual ties are eternal" (Plummer). Note the use of "hear and do" together here as in strkjv@Matthew:7:24; strkjv@Luke:6:47| at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing" a test of friendship for him (John:15:14|).

rwp@Luke:8:24 @{Master, Master} (\Epistata, epistata\). See on ¯Luke:5:5| for discussion. strkjv@Mark:4:38| has {Teacher} (\Didaskale\), strkjv@Matthew:8:25| has {Lord} (\Kurie\). The repetition here shows the uneasiness of the disciples. {We perish} (\apollumetha\). Songs:in strkjv@Mark:4:38; strkjv@Matthew:8:25|. Linear present middle indicative, we are perishing. {The raging of the water} (\t“i kludoni tou hudatos\). \Klud“n\, common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save strkjv@James:1:6|. \Kuma\ (Mark:4:37|) is the regular swell or wave. A {calm} (\galˆnˆ\). Only in the parallels in the N.T., though common word. Here strkjv@Mark:4:39; strkjv@Matthew:8:26| add {great} (\megalˆ\). {That} (\hoti\). This use of \hoti\ as explanatory of the demonstrative pronoun \houtos\ occurs in the parallels strkjv@Mark:4:36; strkjv@Matthew:8:27| and also in strkjv@Luke:4:36|. It is almost result. {He commandeth} (\epitassei\). Peculiar to Luke.

rwp@Luke:8:32 @{A herd of many swine} (\agelˆ choir“n hikan“n\). Word {herd} (\agelˆ\) old as Homer, but in N.T. only here and parallels (Mark:5:11; strkjv@Matthew:8:30|). Luke shows his fondness for adjective \hikanos\ here again (see verse 27|) where Mark has \megalˆ\ and Matthew \poll“n\.

rwp@Luke:8:36 @{He that was possessed with devils (demons)} (only two words in Greek, \ho daimonistheis\, the demonized). {Was made whole} (\es“thˆ\). First aorist passive indicative of \s“z“\ to save from \s“s\ (safe and sound). This is additional information to the news carried to them in verse 34|.

rwp@Luke:8:49 @{From the ruler of the synagogue's house} (\para tou archisunag“gou\). The word "house" is not in the Greek here as in strkjv@Mark:5:35| where \apo\ is used rather than \para\, as here. But the ruler himself had come to Jesus (Luke:8:41|) and this is the real idea. Trouble not (\mˆketi skulle\). See on ¯Luke:7:6| for this verb and also strkjv@Mark:5:35; strkjv@Matthew:9:36|.

rwp@Luke:8:50 @{And she shall be made whole} (\kai s“thˆsetai\). This promise in addition to the words in strkjv@Mark:5:36|. See there for discussion of details.

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

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

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

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hˆmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \ƒrat“\), but keep on following me (\akoloutheit“\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

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

rwp@Luke:9:31 @{There talked with him} (\sunelaloun aut“i\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxˆi\). First aorist passive participle of \hora“\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tˆn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plˆroun\). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.

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

rwp@Luke:9:39 @{Suddenly} (\exephnˆs\). Old adverb, but in the N.T. only in Luke's writings save strkjv@Mark:13:36|. Used by medical writers of sudden attacks of disease like epilepsy. {It teareth him that he foameth} (\sparassei auton meta aphrou\). Literally, "It tears him with (accompanied with, \meta\) foam" (old word, \aphros\, only here in the N.T.). From \sparass“\, to convulse, a common verb, but in the N.T. only here and strkjv@Mark:1:26; strkjv@9:26| (and \sunsparass“\, strkjv@Mark:9:20|). See strkjv@Mark:9:17; strkjv@Matthew:17:15; strkjv@Luke:9:39| for variations in the symptoms in each Gospel. The use of \meta aphrou\ is a medical item. {Hardly} (\molis\). Late word used in place of \mogis\, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save strkjv@1Peter:4:18; strkjv@Romans:5:7|. {Bruising him sorely} (\suntribon auton\). Common verb for rubbing together, crushing together like chains (Mark:5:4|) or as a vase (Mark:14:3|). See on Matthew and Mark for discussion of details here.

rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errˆxen auton\). First aorist active indicative of \rˆgnumi\ or \rˆss“\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\aped“ken auton t“i patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplˆssonto de pantes\). Imperfect passive of the common verb \ekplˆss“\ or \ekplˆgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi tˆi megaleiotˆti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {pƒsin}, its antecedent.

rwp@Luke:9:44 @{Sink into your ears} (\Thesthe humeis eis ta “ta hum“n\). Second aorist imperative middle of \tithˆmi\, common verb. "Do you (note emphatic position) yourselves (whatever others do) put into your ears." No word like "sink" here. The same prediction here as in strkjv@Mark:9:31; strkjv@Matthew:17:22| about the Son of man only without mention of death and resurrection as there, which see for discussion.

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

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

rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heaut“n nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelth“n diaggelle tˆn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

rwp@Luke:10:2 @{Harvest} (\therismos\). Late word for the older \theros\, summer, harvest. The language in this verse is verbatim what we have in strkjv@Matthew:9:37,38| to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.

rwp@Luke:10:4 @{Purse} (\ballantion\). Old word for money-bag, sometimes a javelin as if from \ball“\. Only in Luke in the N.T. (10:4; strkjv@12:33; strkjv@22:35ff.|). See strkjv@Luke:9:3; strkjv@Mark:6:7f.; strkjv@Matthew:10:9f.| for the other similar items. {Salute no man on the way} (\mˆdena kata tˆn hodon aspasˆsthe\). First aorist (ingressive) middle subjunctive with \mˆdena\. The peril of such wayside salutations was palaver and delay. The King's business required haste. Elisha's servant was not to tarry for salutations or salaams (2Kings:4:29|). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.

rwp@Luke:10:5 @{First say} (\pr“ton legete\). Say first. The adverb \pr“ton\ can be construed with "enter" (\eiselthˆte\), but probably with \legete\ is right. The word spoken is the usual oriental salutation.

rwp@Luke:10:11 @{Even the dust} (\kai ton koniorton\). Old word from \konis\, dust, and \ornumi\, to stir up. We have seen it already in strkjv@Matthew:10:14; strkjv@Luke:9:5|. Dust is a plague in the east. Shake off even that. {Cleaveth} (\kollˆthenta\). First aorist passive participle of \kolla“\, to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house. {We wipe off} (\apomassometha\). Middle voice of an old verb \apomass“\, to rub off with the hands. Nowhere else in the N.T. But \ekmass“\, occurs in strkjv@Luke:7:38,44|. {Against you} (\Humin\). Fine example of the dative of disadvantage (the case of personal interest, the dative).

rwp@Luke:10:13 @{Would have repented} (\an metenoˆsan\). Conclusion (apodosis) of second-class condition, determined as unfulfilled. {Long ago} (\palai\). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and strkjv@Matthew:11:21|. Perhaps \Karƒzeh\ near Tell Hum (Capernaum). {Sitting in sackcloth and ashes} (\en sakk“i kai spodoi kathˆmenoi\). Pictorial and graphic. The \sakkos\ (sackcloth) was dark coarse cloth made of goat's hair and worn by penitents, mourners, suppliants. It is a Hebrew word, _sag_. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.

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

rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete“\, from \tithˆmi\) the mission and message of these messengers of Christ. See this verb used in strkjv@7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).

rwp@Luke:10:17 @{Returned with joy} (\hupestrepsan meta charas\). They had profited by the directions of Jesus. Joy overflows their faces and their words. {Even the demons} (\kai ta daimonia\). This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luke:9:1|), but the Seventy were only told to heal the sick (10:9|). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work. {Are subject} (\hupotassetai\). Present passive indicative (repetition).

rwp@Luke:10:28 @{Thou hast answered right} (\orth“s apekrithˆs\). First aorist passive indicative second singular with the adverb \orth“s\. The answer was correct so far as the words went. In strkjv@Mark:12:34| Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai zˆsˆi\). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. Songs:Jesus put the problem squarely up to the lawyer who wanted to know {by doing what}. Of course, if he kept the law {perfectly always}, he would inherit eternal life.

rwp@Luke:10:29 @{Desiring to justify himself} (\thel“n dikai“sai heauton\). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: {And who is my neighbour?} (\kai tis estin mou plˆsion;\). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. Songs:here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word \plˆsion\ here is an adverb (neuter of the adjective \plˆsios\) meaning \ho plˆsion “n\ (the one who is near), but \“n\ was usually not expressed and the adverb is here used as if a substantive.

rwp@Luke:10:30 @{Made answer} (\hupolab“n\). Second aorist active participle of \hupolamban“\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\lˆistais periepesen\). Second aorist ingressive active indicative of \peripipt“\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plˆgas epithentes\). Second aorist active participle of \epitithˆmi\, a common verb. Literally, "placing strokes or blows" (\plˆgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hˆmithanˆ\). Late word from \hˆmi\, half, and \thnˆsk“\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:10:41 @{Art anxious} (\merimnƒis\). An old verb for worry and anxiety from \meriz“\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazˆi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazˆi\, from \turbaz“\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.

rwp@Luke:11:8 @{Though} (\ei kai\). \Kai ei\ would be "Even if," a different idea. {Because he is his friend} (\dia to einai philon autou\). \Dia\ and the accusative articular infinitive with accusative of general reference, a causal clause="because of the being a friend of his." {Yet because of his importunity} (\dia ge tˆn anaidian autou\). From \anaidˆs\, shameless, and that from \a\ privative and \aid“s\, shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of \ge\ here, one of the intensive particles, is to be noted. It sharpens the contrast to "though" by "yet." As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis:18:23-33|) and the Syro-Phoenician woman in behalf of her daughter (Matthew:15:22-28|).

rwp@Luke:11:22 @{But when} (\epan de\). Note \hotan\ in verse 21|. {Stronger than he} (\ischuroteros autou\). Comparative of \ischuros\ followed by the ablative. {Come upon him and overcome him} (\epelth“n nikˆsˆi auton\). Second aorist active participle of \eperchomai\ and first aorist active subjunctive of \nika“\. Aorist tense here because a single onset while in verse 22| the guarding (\phulassˆi\, present active subjunctive) is continuous. {His whole armour} (\tˆn panoplian autou\). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and strkjv@Ephesians:6:11,13| where the items are given. {Wherein he trusted} (\eph' hˆi epepoithei\). Second past perfect active of \peith“\, to persuade. The second perfect \pepoitha\ is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious. {His spoils} (\ta skula autou\). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In strkjv@Colossians:2:15| Christ is pictured as triumphing openly over the powers of evil by the Cross.

rwp@Luke:11:27 @{As he said these things} (\en t“i legein auton\). Luke's common idiom, \en\ with articular infinitive. Verses 27,28| are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman "speaks well, but womanly" (Bengel). Her beatitude (\makaria\) reminds us of Elisabeth's words (Luke:1:42|, \eulogˆmenˆ\). She is fulfilling Mary's own prophecy in strkjv@1:48| (\makariousin me\, shall call me happy).

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

rwp@Luke:11:33 @{In a cellar} (\eis kruptˆn\). A crypt (same word) or hidden place from \krupt“\, to hide. Late and rare word and here only in the N.T. These other words (lamp, \luchnon\, bushel, \modion\, stand, \luchnian\) have all been discussed previously (Matthew:5:15|). strkjv@Luke:11:33| is like strkjv@Matthew:6:22f.|, which see for details.

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

rwp@Luke:11:39 @{The Lord} (\ho kurios\). The Lord Jesus plainly and in the narrative portion of Luke. {Now} (\nun\). Probably refers to him. You Pharisees do now what was formerly done. {The platter} (\tou pinakos\). The dish. Old word, rendered "the charger" in strkjv@Matthew:14:8|. Another word for "platter" (\paropsis\) in strkjv@Matthew:23:25| means "side-dish." {But your inward part} (\to de es“then hum“n\). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder (\harpagˆs\, from \harpaz“\, to seize) and wickedness (\ponˆrias\, from \ponˆros\, evil man). See strkjv@Matthew:23:25| for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.

rwp@Luke:11:44 @{The tombs which appear not} (\ta mnˆneia ta adˆla\). These hidden graves would give ceremonial defilement for seven days (Numbers:19:16|). Hence they were usually whitewashed as a warning. Songs:in strkjv@Matthew:23:27| the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word \adˆlos\ (\a\ privative and \dˆlos\, apparent or plain) occurs in the N.T. only here and strkjv@1Corinthians:14:8|, though an old and common word. {Here men walking around} (\peripatountes\) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.

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

rwp@Luke:11:54 @{Laying wait for him} (\enedreuontes auton\). An old verb from \en\ and \hedra\, a seat, so to lie in ambush for one. Here only and strkjv@Acts:23:21| in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. {To catch something out of his mouth} (\thˆreusai to ek tou stomatos autou\). An old Greek verb, though here only in the N.T., from \thˆra\ (cf. strkjv@Romans:11:9|), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in strkjv@20:45-47; strkjv@Matthew:23:1-7|, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' h“n hosa\ (wherefore whatsoever). {Many thousands} (\muriad“n\). Genitive absolute with \episunachtheis“n\ (first aorist passive participle feminine plural because of \muriad“n\), a double compound late verb, \episunag“\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\h“ste katapatein allˆlous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathˆtas autou pr“ton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\tˆs zumˆs hˆtis estin hupocrisis t“n Pharisai“n\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:12 @{What ye ought to say} (\hƒ dei eipein\). Literally, what things it is necessary (\dei\) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.

rwp@Luke:12:14 @{A judge or a divider} (\kritˆn ˆ meristˆn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of strkjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\meristˆs\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.

rwp@Luke:12:15 @{From all covetousness} (\apo pasˆs pleonexias\). Ablative case. From every kind of greedy desire for more (\pleon\, more, \hexia\, from \ech“\, to have) an old word which we have robbed of its sinful aspects and refined to mean business thrift. {In the abundance of the things which he possesseth} (\en t“i perisseuein tini ek t“n huparchont“n aut“i\). A rather awkward Lukan idiom: "In the abounding (articular infinitive) to one out of the things belonging (articular participle) to him."

rwp@Luke:12:16 @{A parable unto them} (\parabolˆn pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorˆsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.

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

rwp@Luke:12:20 @{Thou foolish one} (\aphr“n\). Fool, for lack of sense (\a\ privative and \phrˆn\, sense) as in strkjv@11:40; strkjv@2Corinthians:11:19|. Old word, used by Socrates in Xenophon. Nominative form as vocative. {Is thy soul required of thee} (\tˆn psuchˆn sou aitousin apo sou\). Plural active present, not passive: "They are demanding thy soul from thee." The impersonal plural (aitousin) is common enough (Luke:6:38; strkjv@12:11; strkjv@16:9; strkjv@23:31|). The rabbis used "they" to avoid saying "God."

rwp@Luke:12:33 @{Sell that ye have} (\P“lˆsate ta huparchonta hum“n\). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Acts:2:44,45|) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans:15:25,26; strkjv@1Corinthians:16:3; strkjv@2Corinthians:8:4; strkjv@9:1|)" (Plummer). {Purses which wax not old} (\ballantia mˆ palaioumena\). Songs:already \ballantion\ in strkjv@Luke:10:4|. Late verb \palaio“\ from \palaios\, old, to make old, declare old as in strkjv@Hebrews:8:13|, is passive to become old as here and strkjv@Hebrews:1:11|. {That faileth not} (\anekleipton\). Verbal from \a\ privative and \ekleip“\, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce). {Draweth near} (\eggizei\). Instead of strkjv@Matthew:6:19| "dig through and steal." {Destroyeth} (\diaphtheirei\). Instead of "doth consume" in strkjv@Matthew:6:19|.

rwp@Luke:12:34 @{Will be} (\estai\). Last word in the sentence in Luke. Otherwise like strkjv@Matthew:6:21|. See strkjv@1Corinthians:7:32-34| for similar principle.

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem“\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu“\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre“\ (Genesis:47:12|) for the Attic \ton siton metre“\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomˆsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn“\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta t“n apist“n\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith“\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech“\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai p“s sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\he“s hotou telesthˆi\). First aorist passive subjunctive of \tele“\ with \he“s hotou\ (until which time), the common construction for the future with this conjunction.

rwp@Luke:12:51 @{But rather division} (\all' ˆ diamerismon\). Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luke:12:51-53|) occur in strkjv@Matthew:10:34-36| in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have \kata\ with the genitive whereas in Luke it is \epi\ with the dative (and accusative once).

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

rwp@Luke:12:58 @{Give diligence to be quit of him} (\dos ergasian apˆllachthai ap' autou\). Second aorist active imperative \dos\ from \did“mi\. \Apˆllachthai\, perfect passive infinitive of \apallass“\ an old verb common, but only twice in the N.T. (here and strkjv@Acts:19:12|). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. {Hale thee} (\katasurˆi\). Drag down forcibly, old verb, only here in the N.T. {To the officer} (\t“i praktori\). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria etˆ aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt“\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \genˆtai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tˆn gˆn katargei\). Makes the ground completely idle, of no use (\kata, arge“\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

rwp@Luke:13:8 @{Till I shall dig} (\he“s hotou skaps“\). First aorist active subjunctive like \bal“\ (second aorist active subjunctive of \ball“\), both common verbs. {Dung it} (\bal“ kopria\). Cast dung around it, manure it. \Kopria\, late word, here alone in the N.T.

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

rwp@Luke:13:24 @{Strive} (\ag“nizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \ag“nizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \ag“nia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in strkjv@Matthew:7:13|, only there it is an outside gate (\pulˆs\) while here it is the entrance to the house, "the narrow door" (\thuras\).

rwp@Luke:13:32 @{That fox} (\tˆi al“peki tautˆi\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio“\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:13:34 @{O Jerusalem, Jerusalem} (\Ierousalˆm, Ierousalˆm\). In strkjv@Matthew:23:37f.| Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it "rather a violent hypothesis" to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke's usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke:13:34f.; strkjv@Matthew:23:37-39|). For details see on Matthew. In Luke we have \episunaxai\ (late first aorist active infinitive) and in Matthew \episunagagein\ (second aorist active infinitive), both from \episunag“\, a double compound of late Greek (Polybius). Both have "How often would I" (\posakis ˆthelˆsa\). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John's Gospel. {Even as} (\hon tropon\). Accusative of general reference and in strkjv@Matthew:23:37| also. Incorporation of antecedent into the relative clause. {Brood} (\nossian\) is in Luke while Matthew has {chickens} (\nossia\), both late forms for the older \neossia\. The adjective {desolate} (\erˆmos\) is wanting in strkjv@Luke:13:35| and is doubtful in strkjv@Matthew:23:39|.

rwp@Luke:14:2 @{Which had the dropsy} (\hudr“pikos\). Late and medical word from \hud“r\ (water), one who has internal water (\hudr“ps\). Here only in the N.T. and only example of the disease healed by Jesus and recorded.

rwp@Luke:14:10 @{Sit down} (\anapese\). Second aorist active imperative of \anapipt“\, to fall up or back, to lie back or down. Late Greek word for \anaklin“\ (cf. \kataklin“\ in verse 8|). {He that hath bidden thee} (\ho keklˆk“s se\). Perfect active participle as in verse 12| (\t“i keklˆkoti\) with which compare \ho kalesas\ in verse 9| (first aorist active participle). {He may say} (\erei\). The future indicative with \hina\ does occur in the _Koin‚_ (papyri) and so in the N.T. (Robertson, _Grammar_, p. 984). {Go up higher} (\prosanabˆthi\). Second aorist active imperative second singular of \prosanabain“\, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of \pros\.

rwp@Luke:14:13 @{When thou makest a feast} (\hotan dochˆn poiˆis\). \Hotan\ and the present subjunctive in an indefinite temporal clause. \Dochˆ\ means reception as in strkjv@Luke:5:29|, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).

rwp@Luke:14:15 @{Blessed} (\makarios\). Happy, same word in the Beatitudes of Jesus (Matthew:5:3ff.|). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke:22:29|). {Shall eat} (\phagetai\). Future middle from \esthi“\, defective verb, from stem of the aorist (\ephagon\) like \edomai\ of the old Greek.

rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomˆsai\). 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} (\pr“ton\). First things first. Songs:in verse 31|. {Count} (\psˆphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psˆphos\, 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 (\tithˆmi psˆphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tˆn dapanˆn\). 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. \exˆrtismenos\ in strkjv@2Timothy:3:17|.

rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin‚_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex“ ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; strkjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; strkjv@14:35, strkjv@Matthew:11:15; strkjv@13:43|).

rwp@Luke:15:5 @{On his shoulders} (\epi tous “mous autou\). He does it himself in exuberant affection and of necessity as the poor lost sheep is helpless. Note the plural shoulders showing that the sheep was just back of the shepherd's neck and drawn around by both hands. The word for shoulder (\“mos\) is old and common, but in the N.T. only here and strkjv@Matthew:23:4|. {Rejoicing} (\chair“n\). "There is no upbraiding of the wandering sheep, nor murmuring at the trouble" (Plummer).

rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamart“l“i metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ˆ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.

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

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

rwp@Luke:15:29 @{Do I serve thee} (\douleu“ soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parˆlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth“\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

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

rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\ˆkouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktˆrizon\). Imperfect active again of \ekmuktˆriz“\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.

rwp@Luke:16:15 @{That justify yourselves} (\hoi dikaiountes heautous\). They were past-masters at that and were doing it now by upturned noses. {An abomination in the sight of God} (\bdelugma en“pion tou theou\). See on ¯Matthew:24:15; strkjv@Mark:13:14| for this LXX word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders.

rwp@Luke:16:20 @{Beggar} (\pt“chos\). Original meaning of this old word. See on ¯Matthew:5:3|. The name Lazarus is from \Eleazaros\, "God a help," and was a common one. _Lazar_ in English means one afflicted with a pestilential disease. {Was laid} (\ebeblˆto\). Past perfect passive of the common verb \ball“\. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer). {At his gate} (\pros ton pul“na autou\). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in strkjv@Matthew:26:71|. {Full of sores} (\heilk“menos\). Perfect passive participle of \helko“\, to make sore, to ulcerate, from \helkos\, ulcer (Latin _ulcus_). See use of \helkos\ in verse 21|. Common in Hippocrates and other medical writers. Here only in the N.T.

rwp@Luke:16:23 @{In Hades} (\en t“i Hƒidˆi\). See on strkjv@Matthew:16:18| for discussion of this word. Lazarus was in Hades also for both Paradise (Abraham's bosom) and Gehenna are in the unseen world beyond the grave. {In torments} (\en basanois\). The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, strkjv@Luke:16:28; strkjv@Matthew:4:24|. {Sees} (\horƒi\). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it. {From afar} (\apo makrothen\). Pleonastic use of \apo\ as \makrothen\ means {from afar}.

rwp@Luke:17:1 @{It is impossible} (\anendekton estin\). See \ouk endechetai\ in strkjv@13:33|. Alpha privative (\an-\) and \endektos\, verbal adjective, from \endechomai\. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. {But that occasions of stumbling should come} (\tou ta skandala mˆ elthein\). This genitive articular infinitive is not easy to explain. In strkjv@Acts:10:25| there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, _Grammar_, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives (\-eni\) or datives (\-ai\). \Ta skandala\ is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For \skandalon\ (a trap) see on ¯Matthew:5:29; strkjv@16:23|. It is here only in Luke. The positive form of this saying appears in strkjv@Matthew:18:7|, which see.

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:17:6 @{If ye have} (\ei echete\). Condition of the first class, assumed to be true. {Ye would say} (\elegete an\). Imperfect active with \an\ and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore. {Sycamine tree} (\sukamin“i\). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in strkjv@19:4|. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In strkjv@Matthew:17:20| we have "mountain" in place of "sycamine tree." {Be thou rooted up} (\ekriz“thˆti\). First aorist passive imperative as is \phuteuthˆti\. {Would have obeyed} (\hupˆkousen an\). First aorist active indicative with \an\, apodosis of a second-class condition (note aorist tense here, imperfect \elegete\).

rwp@Luke:17:10 @{Unprofitable} (\achreioi\). The Syriac Sinaitic omits "unprofitable." The word is common in Greek literature, but in the N.T. only here and strkjv@Matthew:25:30| where it means "useless" (\a\ privative and \chreios\ from \chraomai\, to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. "In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies" (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.

rwp@Luke:17:18 @{Save this stranger} (\ei mˆ ho allogenˆs\). The old word was \allophulos\ (Acts:10:28|), but \allogenˆs\ occurs in the LXX, Josephus, and inscriptions. Deissmann (_Light from the Ancient East_, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: {Let no foreigner enter within the screen and enclosure surrounding the sanctuary} (\Mˆthena allogenˆ eisporeuesthai entos tou peri to hieron truphaktou kai peribolou\).

rwp@Luke:17:31 @{Let him not go down} (\mˆ katabat“\). Second aorist active imperative of \katabain“\ with \mˆ\ in a prohibition in the third person singular. The usual idiom here would be \mˆ\ and the aorist subjunctive. See strkjv@Mark:13:15f.; strkjv@Matthew:24:17f.| when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).

rwp@Luke:17:33 @{Shall preserve it} (\z“ogonˆsei autˆn\). Or save it alive. Here only in the N.T. except strkjv@1Timothy:6:13; strkjv@Acts:7:19|. It is a late word and common in medical writers, to bring forth alive (\z“os, gen“\) and here to keep alive.

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

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

rwp@Luke:18:25 @{Through a needle's eye} (\dia trˆmatos belonˆs\). Both words are old. \Trˆma\ means a perforation or hole or eye and in the N.T. only here and strkjv@Matthew:19:24|. \Belonˆ\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. strkjv@Mark:10:25; strkjv@Matthew:19:24| have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.

rwp@Luke:18:28 @{Our own} (\ta idia\). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).

rwp@Luke:18:30 @{Shall not receive} (\ouchi mˆ labˆi\). Very strong double negative with aorist active subjunctive of \lamban“\. {Manifold more} (\pollaplasiona\). Late Greek word, here alone in the N.T. save strkjv@Matthew:19:29| where Westcott and Hort have it though many MSS. there read \hekatonplasiona\ (a hundredfold) as in strkjv@Mark:10:30|.

rwp@Luke:18:31 @{Took unto him} (\paralab“n\). Second aorist active participle of \paralamban“\. Taking along with himself. Songs:Mark:10:32|. strkjv@Matthew:20:17| adds \kat' idian\ (apart). Jesus is making a special point of explaining his death to the Twelve. {We go up} (\anabainomen\). Present active indicative, we are going up. {Unto the Son of man} (\t“i hui“i tou anthr“pou\). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" (\telesthˆsetai\) or "that are written" (\ta gegrammena\), probably the former. Compare these minute details of the prophecy here (verses 32f.|) with the words in strkjv@Mark:10:33f.; strkjv@Matthew:20:18f.|, which see.

rwp@Luke:18:34 @{And they perceived not} (\kai ouk egin“skon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden tout“n sunˆkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\ˆn to rhˆma touto kekrummenon ap' aut“n\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

rwp@Luke:19:2 @{Chief publican} (\architel“nˆs\). The word occurs nowhere else apparently but the meaning is clear from the other words with \archi-\ like \archiereus\ (chief priest) \archipoimˆn\ (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

rwp@Luke:19:6 @{He made haste and came down} (\speusas katebˆ\). Luke repeats the very words of Jesus with the same idiom. {Received him joyfully} (\hupedexato auton chair“n\). The very verb used of Martha's welcome to Jesus (10:38|). "Joyfully" is the present active participle, "rejoicing" (\chair“n\).

rwp@Luke:19:7 @{Murmured} (\diegogguzonto\). Imperfect middle of this compound onomatopoetic word \dia-gogguz“\. In strkjv@Luke:5:30| we have the simple \gogguz“\, a late word like the cooing doves or the hum of bees. This compound with \dia-\ is still rarer, but more expressive. {To lodge} (\katalusai\). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.

rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech“\. I kept on keeping. {Laid up} (\apokeimenˆn\). Present passive participle agreeing with \hˆn\ (which), used often as perfect passive of \tithˆmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudari“i\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; strkjv@20:7|).

rwp@Luke:19:21 @{I feared} (\ephoboumˆn\). Imperfect middle, I continued to fear. {Austere} (\austˆros\). Old Greek word from \au“\, to dry up. Reproduced in Latin _austeros_ and English _austere_. It means rough to the taste, stringent. Here only in the N.T. Compare \sklˆros\ (hard) in strkjv@Matthew:25:24|. "Harsh in flavour, then in disposition" (Bruce). {Thou layedst not down} (\ouk ethˆkas\). Probably a proverb for a grasping profiteer.

rwp@Luke:19:22 @{Thou knewest} (\ˆideis\). Second past perfect of \hora“\, to see, used as imperfect of \oida\, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (\ponˆros\) slave are turned to his own condemnation.

rwp@Luke:19:23 @{Then wherefore} (\kai dia ti\). Note this inferential use of \kai-\ in that case. {Into the bank} (\epi trapezan\). Literally, {upon a table}. This old word \trapeza\, from \tetrapeza\ (\tetra\, four, \pous\, foot). It means then any table (Mark:7:28|), food on the table (Acts:16:34|), feast or banquet (Romans:11:9|), table of the money-changers (John:2:15; strkjv@Mark:11:15; strkjv@Matthew:21:12|), or bank as here. Our word bank is from Old English _bench_. {With interest} (\sun tok“i\). Not usury, but proper and legal interest. Old word from \tikt“\, to bring forth. In the N.T. only here and strkjv@Matthew:25:27|. {Should have required it} (\an auto epraxa\). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" (\elth“n\), and the previous question. On this technical use of \prass“\ (\epraxa\) see strkjv@Luke:3:13|.

rwp@Luke:19:33 @{As they were loosing} (\luont“n aut“n\). Genitive absolute. {The owners thereof} (\hoi kurioi autou\). The same word \kurios\ used of the Lord Jesus in verse 31| (and 34|) and which these "owners" would understand. See on ¯Matthew:21:3; strkjv@Mark:11:3| for \kurios\ used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the LXX to translate the Hebrew _Elohim_ (God).

rwp@Luke:19:48 @{They could not find} (\ouch hˆuriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poiˆs“sin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin‚_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

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

rwp@Luke:20:3 @{Question} (\logon\). Literally, word. Songs:in strkjv@Mark:11:29; strkjv@Matthew:21:24|.

rwp@Luke:20:5 @{They reasoned with themselves} (\sunelogisanto\). First aorist middle of \sullogizomai\, to bring together accounts, an old word, only here in the N.T. Mark and Matthew have \dielogizonto\ (imperfect middle of \dialogizomai\, a kindred verb, to reckon between one another, confer). This form (\dielogizonto\) in verse 14| below. {If we shall say} (\ean eip“men\). Third-class condition with second aorist active subjunctive. Suppose we say! Songs:in verse 6|.

rwp@Luke:20:9 @{Vineyard} (\ampel“na\). Late word from \ampelos\ (vine), place of vines. Songs:in strkjv@Mark:12:1; strkjv@Matthew:21:33|. {Let it out} (\exedeto\). Second aorist middle of \ekdid“mi\, but with variable vowel \e\ in place of \o\ of the stem \do\ (\exedoto\). Same form in Mark and Matthew. {For a long time} (\chronous hikanous\). Accusative of extent of time, considerable times or periods of time. Not in Mark and Matthew, though all three have \apedˆmˆsen\ (went off from home). See on ¯Luke:7:6| for \hikanos\.

rwp@Luke:20:16 @{God forbid} (\mˆ genoito\). Optative of wish about the future with \mˆ\. Literally, {may it not happen}. No word "God" in the Greek. This was the pious protest of the defeated members of the Sanhedrin who began to see the turn of the parable against themselves.

rwp@Luke:20:20 @{They watched him} (\paratˆrˆsantes\). First aorist active participle of \paratˆre“\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretˆrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathiˆmi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilab“ntai autou logou\). Second aorist middle of \epilamban“\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\h“ste paradounai auton\). Second aorist active infinitive of \paradid“mi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hˆgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:20:21 @{Rightly} (\orth“s\). Matthew (Matthew:22:16|) notes that these "spies" were "disciples" (students) of the Pharisees and Mark (Mark:12:13|) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme. {Acceptest not the person of any} (\ou lambaneis pros“pon\). Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word \pros“polempsia\ (James:2:1|) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See strkjv@Mark:12:13-17; strkjv@Matthew:22:15-22| for discussion of details here. They both have \blepeis\ here.

rwp@Luke:20:22 @{Tribute} (\phoron\). Old word for the annual tax on land, houses, etc. Mark and Matthew have \kˆnson\, which see for this Latin word in Greek letters. The picture on the coin may have been that of Tiberius.

rwp@Luke:20:23 @{Perceived} (\katanoˆsas\). From \katanoe“\, to put the mind down on. Mark has \eid“s\, "knowing," and Matthew \gnous\, coming to know or grasping (second aorist active participle of \gin“sk“\). {Craftiness} (\panourgian\). Old word for doing any deed. Matthew has "wickedness" (\ponˆrian\) and Mark "hypocrisy" (\hupokrisin\). Unscrupulous they certainly were. They would stoop to any trick and go the limit.

rwp@Luke:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\. Only here in the N.T. Mark and Matthew have "as angels" (\h“s aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou tˆs anastase“s huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.

rwp@Luke:20:42 @{For David himself} (\autos gar Daueid\). This language of Jesus clearly means that he treats David as the author of strkjv@Psalms:110|. The inspiration of this Psalm is expressly stated in strkjv@Mark:12:36; strkjv@Matthew:22:43| (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the LXX practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of strkjv@Psalms:110|. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, "David himself." {In the book of the Psalms} (\en bibl“i Psalm“n\). Compare strkjv@3:4| "in the book of the words of Isaiah the prophet."

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

rwp@Luke:21:2 @{Poor} (\penichran\). A rare word from \penˆs\ (\penomai\, to work for one's living). Latin _penuria_ and Greek \peina“\, to be hungry are kin to it. Here only in the N.T. strkjv@Mark:12:42| has \pt“chˆ\, a more common word from \pt“ss“\, to be frightened, to strike and hide from fear, to be in beggary. And Luke uses this adjective also of her in verse 3|.

rwp@Luke:21:5 @{As some spake} (\tin“n legont“n\). Genitive absolute. The disciples we know from strkjv@Mark:13:1; strkjv@Matthew:24:1|. {How} (\hoti\). Literally, "that." {It was adorned} (\kekosmˆtai\). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. \Kosme“\, old and common verb for orderly arrangement and adorning. {With goodly stones and offerings} (\lithois kalois kai anathˆmasin\). Instrumental case. Some of these stones in the substructure were enormous. "The columns of the cloister or portico were monoliths of marble over forty feet high" (Plummer). Cf. Josephus, _War_, V.5. The word \anathˆma\ (here only in the N.T.) is not to be confused with \anathema\ from the same verb \anatithˆmi\, but which came to mean a curse (Galatians:1:8; strkjv@Acts:23:14|). Songs:\anathema\ came to mean devoted in a bad sense, \anathˆma\ in a good sense. "Thus _knave_, lad, becomes a _rascal; villain_, a _farmer_, becomes a _scoundrel; cunning_, _skilful_, becomes _crafty_" (Vincent). These offerings in the temple were very numerous and costly (2Macc. strkjv@3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, _Ant_. XV. ii.3).

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

rwp@Luke:21:11 @{Famines and pestilences} (\loimoi kai limoi\). Play on the two words pronounced just alike in the _Koin‚_ (itacism). {And terrors} (\phobˆthra te\). The use of \te... te\ in this verse groups the two kinds of woes. This rare word \phobˆthra\ is only here in the N.T. It is from \phobe“\, to frighten, and occurs only in the plural as here.

rwp@Luke:21:14 @{Not to meditate beforehand} (\mˆ promeletƒin\). The classical word for conning a speech beforehand. strkjv@Mark:13:11| has \promerimna“\, a later word which shows previous anxiety rather than previous preparation. {How to answer} (\apologˆthˆnai\). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.

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

rwp@Luke:21:24 @{Edge of the sword} (\stomati machairˆs\). Instrumental case of \stomati\ which means "mouth" literally (Genesis:34:26|). This verse like the close of verse 22| is only in Luke. Josephus (_War_, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large. {Shall be led captive} (\aichmal“tisthˆsontai\). Future passive of \aichmal“tiz“\ from \aichmˆ\, spear and \hal“tos\ (\haliskomai\). Here alone in the literal sense in the N.T. {Shall be trodden under foot} (\estai patoumenˆ\). Future passive periphrastic of \pate“\, to tread, old verb. {Until the times of the Gentiles be fulfilled} (\achri hou plˆr“th“sin kairoi ethn“n\). First aorist passive subjunctive with \achri hou\ like \he“s hou\. What this means is not clear except that Paul in strkjv@Romans:11:25| shows that the punishment of the Jews has a limit. The same idiom appears there also with \achri hou\ and the aorist subjunctive.

rwp@Luke:21:25 @{Distress} (\sunochˆ\). From \sunech“\. In the N.T. only here and strkjv@2Corinthians:2:4|. Anguish. {In perplexity} (\en aporiƒi\). State of one who is \aporos\, who has lost his way (\a\ privative and \poros\). Here only in the N.T. though an old and common word. {For the roaring of the sea} (\ˆchous thalassˆs\). Our word echo (Latin _echo_) is this word \ˆchos\, a reverberating sound. Sense of rumour in strkjv@Luke:4:37|. {Billows} (\salou\). Old word \salos\ for the swell of the sea. Here only in the N.T.

rwp@Luke:21:26 @{Men fainting} (\apopsuchont“n anthr“p“n\). Genitive absolute of \apopsuch“\, to expire, to breathe off or out. Old word. Here only in N.T. {Expectation} (\prosdokias\). Old word from \prosdoka“\, to look for or towards. In the N.T. only here and strkjv@Acts:12:11|. {The world} (\tˆi oikoumenˆi\). Dative case, "the inhabited" (earth, \gˆi\).

rwp@Luke:21:30 @{Shoot forth} (\probal“sin\). Second aorist active subjunctive of \proball“\, common verb, but in the N.T. only here and strkjv@Acts:19:33|. {Summer} (\theros\). Not harvest, but summer. Old word, but in the N.T. only here (Mark:13:28; strkjv@Matthew:24:32|).

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

rwp@Luke:22:6 @{Consented} (\ex“mologˆsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg“\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \ch“ris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Luke:22:8 @{Peter and John} (\Petron kai I“anˆn\). strkjv@Mark:14:13| has only "two" while strkjv@Matthew:26:17| makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). "Eat the passover" can refer to the meal as here or to the whole period of celebration (John:18:28|).

rwp@Luke:22:11 @{Goodman of the house} (\oikodespotˆi\). Master of the house as in strkjv@Mark:14:14; strkjv@Matthew:10:25|. A late word for the earlier \despotˆs oikou\. {I shall eat} (\phag“\). Second aorist futuristic (or deliberative) subjunctive as in strkjv@Mark:14:14|.

rwp@Luke:22:19 @{Which is given for you} (\to huper hum“n didomenon\). Some MSS. omit these verses though probably genuine. The correct text in strkjv@1Corinthians:11:24| has "which is for you," not "which is broken for you." It is curious to find the word "broken" here preserved and justified so often, even by Easton in his commentary on Luke, p. 320. {In remembrance of me} (\eis tˆn emˆn anamnˆsin\). Objective use of the possessive pronoun \emˆn\, not the subjective. {This do} (\touto poieite\). Present active indicative, repetition, keep on doing this.

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

rwp@Luke:22:24 @{Contention} (\philoneikia\). An old word from \philoneikos\, fond of strife, eagerness to contend. Only here in the N.T. {Greatest} (\meiz“n\). Common use of the comparative as superlative.

rwp@Luke:22:25 @{Have lordship over} (\kurieuousin\). From \kurios\. Common verb, to lord it over. {Benefactors} (\euergetai\). From \eu\ and \ergon\. Doer of good. Old word. Here only in the N.T. Latin Benefactor is exact equivalent.

rwp@Luke:22:31 @{Asked to have you} (\exˆitˆsato\). First aorist indirect middle indicative of \exaite“\, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here "obtained by asking" as margin in Revised Version has it. {That he might sift you} (\tou siniasai\). Genitive articular infinitive of purpose. First aorist active infinitive of \siniaz“\, to shake a sieve, to sift, from \sinion\, a winnowing fan. Later word. Here only in the N.T.

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

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

rwp@Luke:22:36 @{Buy a sword} (\agorasat“ machairan\). This is for defence clearly. The reference is to the special mission in Galilee (Luke:9:1-6; strkjv@Mark:6:6-13; strkjv@Matthew:9:35-11:1|). They are to expect persecution and bitter hostility (John:15:18-21|). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.

rwp@Luke:22:38 @{Lord, behold, here are two swords} (\kurie idou machairai h“de duo\). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark:14:47; strkjv@Matthew:26:51f.; strkjv@Luke:22:50f.; strkjv@John:18:10f.|). Then Jesus will say: "For all that take the sword shall perish with the sword" (Matthew:26:52|). Clearly Jesus did not mean his language even about the sword to be pressed too literally. Songs:he said: "It is enough" (\Hikanon estin\). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

rwp@Luke:22:40 @{At the place} (\epi tou topou\). The place of secret prayer which was dear to Jesus. {Pray that ye enter not into temptation} (\proseuchesthe mˆ eiselthein eis peirasmon\). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in strkjv@Matthew:6:13|. Jesus repeats this warning in verse 46|.

rwp@Luke:22:44 @{In an agony} (\en ag“niƒi\). It was conflict, contest from \ag“n\. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before. {As it were great drops of blood} (\h“sei thromboi haimatos\). Thick, clotted blood. An old word (\thromboi\) common in medical works, but here only in the N.T. This passage (verses 43,44|) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.

rwp@Luke:22:49 @{What would follow} (\to esomenon\). Article and the future middle participle of \eimi\, to be. {Shall we smite with a sword?} (\ei pataxomen en machairˆi;\). Note \ei\ in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of \en\. They had the two swords already mentioned (22:38|).

rwp@Luke:22:56 @{In the light} (\pros to ph“s\). Facing (\pros\) the light, for the fire gave light as well as heat. strkjv@Mark:14:65| has "warming himself in the light," John (John:18:18,25|) "warming himself." {Looking steadfastly} (\atenisasa\). Favourite word in Luke (4:20|, etc.) for gazing steadily at one. {This man also} (\kai houtos\). As if pointing to Peter and talking about him. The other Gospels (Mark:14:67; strkjv@Matthew:26:69; strkjv@John:18:25|) make a direct address to Peter. Both could be true, as she turned to Peter.

rwp@Luke:22:66 @{As soon as it was day} (\h“s egeneto hˆmera\). strkjv@Mark:15:1| (Matthew:27:1|) has "morning." {The assembly of the people} (\to presbuterion tou laou\). The technical word for "the eldership" (from \presbuteros\, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and strkjv@Acts:22:5| of the Sanhedrin. In strkjv@1Timothy:4:14| Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark:15:1|) and all three groups are at this meeting. Luke's language (both chief priests and scribes, \te... kai\) seems to apply the word \presbuterion\ to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented. {Into their council} (\eis to sunedrion aut“n\). The place of the gathering is not given, but Jesus was led into the council chamber.

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

rwp@Luke:23:3 @{Thou sayest} (\su legeis\). A real affirmative as in strkjv@22:70|. The Gospels all give Pilate's question about Jesus asking of the Jews in precisely the same words (Mark:15:2; strkjv@Matthew:27:11; strkjv@Luke:23:3; strkjv@John:18:33|).

rwp@Luke:23:16 @{Chastise} (\paideusas\). First aorist active participle of \paideu“\, to train a child (\pais\), and then, as a part of the training, punishment. Our English word chasten is from the Latin _castus_, pure, chaste, and means to purify (cf. strkjv@Hebrews:12:6f.|). Perhaps Pilate may have split a hair over the word as Wycliff puts it: "I shall deliver him amended." But, if Jesus was innocent, Pilate had no doubt to "chastise" him to satisfy a mob. Verse 17| is omitted by Westcott and Hort as from strkjv@Mark:15:6; strkjv@Matthew:27:15|.

rwp@Luke:23:26 @{They laid hold} (\epilabomenoi\). Second aorist middle participle of the common verb \epilamban“\. The soldiers had no scruples about taking hold of any one of themselves (middle voice). strkjv@Mark:15:21; strkjv@Luke:27:32| use the technical word for this process \aggareu“\, which see for discussion and also about Cyrene. {Laid on him} (\epethˆkan\). \K\ first aorist of \epitithˆmi\. {To bear it} (\pherein\). Present infinitive, to go on bearing.

rwp@Luke:23:29 @{Blessed} (\makariai\). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (1:25,36|). {To the hills} (\tois bounois\). A Cyrenaic word. In the N.T. only here and strkjv@3:5|. Quotation from strkjv@Hosea:10:8|.

rwp@Luke:23:32 @{Were led} (ˆgonto). Imperfect passive of \ag“\, were being led. {Malefactors} (\kakourgoi\). Evil (\kakon\), doers (work, \ergon\). Old word, but in the N.T. only in this passage (32,33,39|) and strkjv@2Timothy:2:9|. Luke does not call them "robbers" like strkjv@Mark:15:27; strkjv@Matthew:27:38,44|. {To be put to death} (\anairethˆnai\). First aorist passive infinitive of \anaire“\, old verb, to take up, to take away, to kill.

rwp@Luke:23:34 @{Father forgive them} (\Pater, aphes autois\). Second aorist active imperative of \aphiˆmi\, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin. {Cast lots} (\ebalon klˆron\). Second aorist active indicative of \ball“\. See strkjv@Mark:15:24; strkjv@Matthew:27:35|. strkjv@John:19:23f|. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.

rwp@Luke:23:41 @{Nothing amiss} (\ouden atopon\). Nothing out of place (\a\ privative, \topos\, place). Old word, three times in the N.T. (Luke:23:44; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is.

rwp@Luke:23:45 @{The sun's light failing} (\tou hˆliou ekleipontos\). Genitive absolute of the present active participle of \ekleip“\, an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened" (\eskotisthˆ ho hˆlios\) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun's light failing." Leave the darkness unexplained. {In the midst} (\meson\). In the middle. strkjv@Mark:15:38; strkjv@Matthew:27:51| have "in two" (\eis duo\).

rwp@Luke:23:46 @{Father} (\Pater\). Jesus dies with the words of strkjv@Psalms:31:5| on his lips. {Gave up the ghost} (\exepneusen\). First aorist active indicative of \ekpne“\, to breathe out, to expire, old word, but in the N.T. only here and strkjv@Mark:15:37,39|. There is no special reason for retaining "ghost" in the English as both strkjv@Matthew:27:50| (yielded up his spirit, \aphˆken to pneuma\) and strkjv@John:19:30| (gave up his spirit, \pared“ken to pneuma\) use \pneuma\ which is the root of \ekpne“\, the verb in Mark and Luke.

rwp@Luke:24:3 @{Of the Lord Jesus} (\tou kuriou Iˆsou\). The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my _Introduction to the Textual Criticism of the New Testament_, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels.

rwp@Luke:24:6 @{He is not here, but is risen} (\ouk estin h“de, alla ˆgerthˆ\). Another Western non-interpolation according to Westcott and Hort. The words are genuine at any rate in strkjv@Mark:16:6; strkjv@Matthew:28:7|. {The third day rise again} (\tˆi tritˆi hˆmerƒi anastˆnai\). See strkjv@9:22; strkjv@18:32,33| where Jesus plainly foretold this fact. And yet they had forgotten it, for it ran counter to all their ideas and hopes.

rwp@Luke:24:9 @{From the tomb} (\apo tou mnˆmeiou\). Some documents omit these words. This word for tomb is like our "memorial" from \mimnˆsk“\, to remind. {Told} (\apˆggeilan\). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (John:20:2-18|).

rwp@Luke:24:11 @{As idle talk} (\h“s lˆros\). Old word for nonsense, only here in the N.T. Medical writers used it for the wild talk of those in delirium or hysteria. {Disbelieved} (ˆpistoun). Imperfect active of \apiste“\, old verb from \apistos\, without confidence or faith in. They kept on distrusting the story of the women.

rwp@Luke:24:12 @This entire verse is a Western non-interpolation. This incident is given in complete form in strkjv@John:18:2-10| and most of the words in this verse are there also. It is of a piece with many items in this chapter about which it is not easy to reach a final conclusion. {Stooping and looking in} (\parakupsas\). First aorist active participle of \parakupt“\, to stoop besides and peer into. Old verb used also in strkjv@John:20:5,11; strkjv@James:1:25; strkjv@1Peter:1:12|. {By themselves} (\mona\). Without the body. {To his home} (\pros hauton\). Literally, "to himself."

rwp@Luke:24:14 @{They communed} (\h“miloun\). Imperfect active of \homile“\, old and common verb (from \homilos\, in company with). In the N.T. only here (and verse 15|) and strkjv@Acts:20:11; strkjv@24:26|. Our word homiletics is derived from this word for preaching was at first largely conversational in style and not declamatory.

rwp@Mark:1:4 @{John came} (\egeneto I“anˆs\). His coming was an epoch (\egeneto\), not a mere event (\ˆn\). His coming was in accordance with the prophetic picture (\kath“s\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptiz“n\) in the wilderness (\en tˆi erˆm“i\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\kˆruss“n baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias aut“n\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamarti“n\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:12 @{Driveth him forth} (\auton ekballei\). Vivid word, bolder than Matthew's "was led up" (\anˆchthˆ\) and Luke's "was led" (\ˆgeto\). It is the same word employed in the driving out of demons (Mark:1:34,39|). Mark has here "straightway" where Matthew has "then" (see on verse ¯9|). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.

rwp@Mark:1:14 @{Jesus came into Galilee} (\ˆlthen ho Iˆsous eis tˆn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\kˆruss“n to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplˆr“tai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plˆr“ma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plˆr“ma ton kair“n\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en t“i euaggeli“i\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en t“i euaggeli“i\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).

rwp@Mark:1:17 @{Become} (\genesthai\). Mark has this word not in Matthew. It would be a slow and long process, but Jesus could and would do it. He would undertake to make fishers of men out of fishermen. Preachers are made out of laymen who are willing to leave their business for service for Christ.

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

rwp@Mark:1:22 @{They were astonished} (\exeplˆssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch h“s hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousiƒi\). Mark has it "as having authority" (\h“s ech“n exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

rwp@Mark:1:25 @{Hold thy peace} (\phim“thˆti\). First aorist passive imperative of \phimo“\. "Be quiet," Moffatt translates it. But it is a more vigorous word, "Be muzzled" like an ox. Songs:literally in strkjv@Deuteronomy:25:4, strkjv@1Corinthians:9:9; strkjv@1Timothy:5:18|. It is common in Josephus, Lucian, and the LXX. See strkjv@Matthew:22:12,34|. Gould renders it "Shut up." "Shut your mouth" would be too colloquial. Vincent suggests "gagged," but that is more the idea of \epistomazein\ in strkjv@Titus:1:11|, to stop the mouth.

rwp@Mark:1:26 @{Tearing him} (\sparaxan auton\). Margin, {convulsing him} like a spasm. Medical writers use the word for the rotating of the stomach. strkjv@Luke:4:35| adds "when the demon had thrown him down in the midst." Mark mentions the "loud voice" (\phonˆi megalˆi\), a screech, in fact. It was a moment of intense excitement.

rwp@Mark:1:27 @{They questioned among themselves} (\sunzˆtein autous\). By look and word. {A new teaching} (\didachˆ kainˆ\). One surprise had followed another this day. The teaching was fresh (\kainˆ\), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (\kat' exousian\). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" (\kai tois pneumasin tois akathartois epitassei\). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (\hupakouousin aut“i\). The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew:12:27; strkjv@Acts:19:13|), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts:8:19|).

rwp@Mark:1:28 @{The report of him} (\hˆ akoˆ autou\). Vulgate, _rumor_. See strkjv@Matthew:14:1; strkjv@24:6|. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out "everywhere" (\pantachou\) throughout all Galilee.

rwp@Mark:1:34 @{Devils} (\daimonia\). Demons it should be translated always. {Suffered not} (\ouk ˆphien\). Would not allow, imperfect tense of continued refusal. The reason given is "because they knew him" (\hoti ˆideisan auton\). Whether "to be Christ" (\Christon einai\) is genuine or not, that is the meaning and is a direct reference to strkjv@1:24| when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See on ¯Matthew:8:29| for discussion of the word demon.

rwp@Mark:1:35 @{In the morning, a great while before day} (\pr“i ennucha lian\). Luke has only "when it was day" (\genomenˆs hˆmeras\). The word \pr“i\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pr“i\). {Rose up and went out} (\anastas exˆlthen\). Out of the house and out of the city, off (\apˆlthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosˆucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.

rwp@Mark:1:38 @{Into the next towns} (\eis tas echomenas k“mopoleis\). 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:1:43 @{Strictly charged} (\embrimˆsamenos\). Only in Mark. strkjv@Luke:5:14| has \parˆggeilen\ (commanded). Mark's word occurs also in strkjv@14:5| and in strkjv@Matthew:9:30| and strkjv@John:11:38|. See on ¯Matthew:9:30|. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\h“ste mˆketi ch“rein mˆde ta pros tˆn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale“\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg“\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

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

rwp@Mark:2:7 @{He blasphemeth} (\blasphˆmei\). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power (\dunatai\) to forgive sins. The word \blasphˆme“\ means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. Songs:the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

rwp@Mark:2:12 @{Before them all} (\emprosthen pant“n\). strkjv@Luke:5:25| follows Mark in this detail. He picked up (\aras\) his pallet and walked and went home as Jesus had commanded him to do (Mark:2:11|). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement (\existasthai\, our _ecstasy_, as strkjv@Luke:5:26| has it), was too general and great for words. The people could only say: "We never saw it on this fashion" (\Hout“s oudepote eidamen\). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the {paradoxes} (\paradoxa\, strkjv@Luke:5:26|) of that day. For it all they glorified God.

rwp@Mark:2:17 @{The righteous} (\dikaious\). Jesus for the sake of argument accepts the claim of the Pharisees to be righteous, though, as a matter of fact, they fell very far short of it. Elsewhere (Matthew:23|) Jesus shows that the Pharisees were extortionate and devoured widows' houses and wore a cloak of pride and hypocritical respectability. The words "unto repentance" (\eis metanoian\) are not genuine in Mark, but are in strkjv@Luke:5:32|. Jesus called men to new spiritual life and away from sin and so to repentance. But this claim stopped their mouths against what Jesus was doing. The well or the strong (\ischuontes\) are not those who need the physician in an epidemic.

rwp@Mark:2:28 @{Even of the sabbath} (\kai tou sabbatou\). Mark, Matthew (Matthew:12:8|), and Luke (Luke:6:5|) all give this as a climax in the five reasons given by Christ on the occasion for the conduct of the disciples, but Mark has the little word "even" (\kai\) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship (\kurios\) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name" (Bruce).

rwp@Mark:3:4 @{But they held their peace} (\hoi de esi“p“n\). Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (\agathopoie“\, late Greek word in LXX and N.T.) and doing evil (\kakopoie“\, ancient Greek word), to this man, for instance, {to save a life or to kill} (\psuchˆn s“sai ˆ apokteinai\), as in this case. It was a terrible exposure.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:3:10 @{Pressed upon him} (\epipiptein aut“i\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou haps“ntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plˆgˆ\ (Latin _plaga_), from \plˆgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.

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

rwp@Mark:3:16 @{Simon he surnamed Peter} (\epethˆken onoma t“i Sim“ni Petron\). The Greek idiom seems awkward, but it is not. Peter is in apposition with _name_ or \onoma\ (accusative). This surname Jesus gave in addition (\epethˆken\) to Simon (dative case). Here then is a direct reference to what is told in strkjv@John:1:42| when Jesus met Simon for the first time. Mark here reflects Peter's own words. Luke (Luke:6:14|) simply says "Whom he also surnamed Peter." See strkjv@Matthew:16:18| for the full explanation of the name Peter, a Rock, Cephas.

rwp@Mark:3:17 @{Boanerges, which is Sons of thunder} (\Boanˆrges ho estin huioi brontˆs\). This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in strkjv@Luke:9:34| when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means {sons of tumult, sons of thunder} in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (verse 19|). Andrew, (from \anˆr\, a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (John:21:2|). He probably had both names. Matthew is a Hebrew name meaning gift of God (\Maththaios\). Thomas is Hebrew and means Twin (Didymus, strkjv@John:11:16|). There are two uses of the name of James (\Iac“bos\, Jacob). Thaddeus is another name for Lebbaeus.

rwp@Mark:3:23 @{In parables} (\en parabolais\). In crisp pungent thrusts that exposed the inconsistencies of the scribes and Pharisees. See on ¯Matthew:13| for discussion of the word {parable} (\parabolˆ\, placing beside for comparison). These short parabolic quips concern Satan's casting out (\ekballei\, the very word used of casting out demons) Satan (rhetorical question), a kingdom divided (\meristhˆi\, for a mere portion) against itself, a house divided (\meristhˆi\) against itself, two conditions of the third class undetermined, but with prospect of determination.

rwp@Mark:3:31 @{Standing without} (\ex“ stˆkontes\). A late present from the perfect \hestˆka\. Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out. {They sent unto him, calling him} (\apesteilan pros auton kalountes auton\). They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him" through others. Some of the MSS. add "sisters" to mother and brothers as seeking Jesus.

rwp@Mark:3:34 @{Looking round on them} (\periblepsamenos\). Another of Mark's life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One's heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?

rwp@Mark:4:11 @{Unto you is given the mystery of the kingdom of God} (\Humin to mustˆrion dedotai tˆs basileias tou theou\). See on ¯Matthew:13:11| for word \mustˆrion\. Here (Mark:4:11; strkjv@Matthew:13:11; strkjv@Luke:8:10|) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word {to know} (\gn“nai\), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. {But unto them that are without} (\ekeinois de tois ex“\). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. strkjv@Luke:8:10| has "to the rest" (\tois loipois\), strkjv@Matthew:13:11| simply "to them" (\ekeinois\). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. {That} (\hina\). Mark has the construction of the Hebrew "lest" of strkjv@Isaiah:6:9f|. with the subjunctive and so strkjv@Luke:8:10|, while strkjv@Matthew:13:13| uses causal \hoti\ with the indicative following the LXX. See on ¯Matthew:13:13| for the so-called causal use of \hina\. Gould on strkjv@Mark:4:12| has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of \hina\ in Mark and Luke, there is probably some irony also in the sad words of Jesus. If \hina\ is given the causative use of \hoti\ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.

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

rwp@Mark:4:14 @{The sower soweth the word} (\ho speir“n ton logon speirei\). Not put thus clearly and simply in strkjv@Matthew:13:19| or strkjv@Luke:8:11|.

rwp@Mark:4:15 @{Where the word is sown} (\hopou speiretai ho logos\). Explanatory detail only in Mark. {Satan} (\Satanƒs\) where strkjv@Matthew:13:19| has {the evil one} (\ho ponˆros\) and strkjv@Luke:8:12| {the devil} (\ho diabolos\). {Sown in them} (\esparmenon eis autous\). Within them, not just among them, "in his heart" (Matt.).

rwp@Mark:4:19 @{The lusts of other things} (\hai peri ta loipa epithumiai\). All the passions or longings, sensual, worldly, "pleasures of this life" (\hˆdon“n tou biou\) as Luke has it (Luke:8:14|), the world of sense drowning the world of spirit. The word \epithumia\ is not evil in itself. One can yearn (this word) for what is high and holy (Luke:22:15; strkjv@Phillipians:1:23|).

rwp@Mark:4:20 @{Bear fruit} (\karpophorousin\). Same word in strkjv@Matthew:13:23| and strkjv@Luke:8:15|. Mark gives the order from thirty, sixty, to a hundred, while strkjv@Matthew:13:23| has it reversed.

rwp@Mark:4:28 @{Of herself} (\automatˆ\). Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word \automatˆ\ is from \autos\ (self) and \memaa\ desire eagerly from obsolete \ma“\. Common word in all Greek history. Only one other example in N.T., in strkjv@Acts:12:10| when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light" (Gould). Songs:we sow the seed, God's kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear" (\pr“ton chorton, eiten stachun, eiten plˆrˆ siton en t“i stachui\). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress" (Gould).

rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathˆtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu“\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en tˆi ennom“i ekklˆsiƒi epiluthˆsetai\). First future passive indicative from \epilu“\. The word means to give additional (\epi\) loosening (\lu“\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\pƒsa prophˆteia graphˆs idias epiluse“s ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluse“s\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megalˆ anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \katebˆ\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\h“ste ˆdˆ gemizesthai to ploion\). Graphic description of the plight of the disciples.

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

rwp@Mark:5:9 @{My name is Legion} (\Legi“n onoma moi\). Songs:Luke:8:30|, but not Matthew. Latin word (_legio_). A full Roman legion had 6,826 men. See on ¯Matthew:26:53|. This may not have been a full legion, for strkjv@Mark:5:13| notes that the number of hogs was "about two thousand." Of course, a stickler for words might say that each hog had several demons.

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

rwp@Mark:5:29 @{She felt in her body} (\egn“ t“i s“mati\). She knew, the verb means. She said to herself, {I am healed} (\iƒmai\). \Iƒtai\ retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague (\mastigos\) or scourge was a whip used in flagellations as on Paul to find out his guilt (Acts:22:24|, cf. strkjv@Hebrews:11:26|). It is an old word that was used for afflictions regarded as a scourge from God. See already on ¯Mark:3:10|.

rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull“\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:5:38 @{Wailing greatly} (\alalazontas polla\). An onomatopoetic word from Pindar down. The soldiers on entering battle cried \Alƒla\. Used of clanging cymbals (1Corinthians:13:1|). Like \ololuz“\ in strkjv@James:5:1|. It is used here of the monotonous wail of the hired mourners.

rwp@Mark:5:39 @{Make a tumult} (\thorubeisthe\). Middle voice. Jesus had dismissed one crowd (verse 37|), but finds the house occupied by the hired mourners making bedlam (\thorubos\) as if that showed grief with their ostentatious noise. strkjv@Matthew:9:23| spoke of flute-players (\aulˆtas\) and the hubbub of the excited throng (\thoruboumenon\. Cf. strkjv@Mark:14:2; strkjv@Acts:20:1,21,34|). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth." Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is {sleeping}, \katheudei\) that Jesus uses of death.

rwp@Mark:5:40 @{And they laughed him to scorn} (\kai kategel“n\). "They jeered at him" (Weymouth). Note imperfect tense. They kept it up. And note also \kat-\ (perfective use). Exactly the same words in strkjv@Matthew:9:24| and strkjv@Luke:8:53|. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (\autos de\) took charge of the situation. {Taketh the father of the child and her mother and them that were with him} (\paralambanei ton patera tou paidiou kai tˆn mˆtera kai tous met' autou\). Having put out (\ekbal“n\) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was" (\hopou ˆn to paidion\). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.

rwp@Mark:5:41 @{Talitha cumi}. These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (\to korasion, egeire\), that is, {Damsel, arise}. Mark uses the diminutive \korasi“n\, a little girl, from \korˆ\, girl. _Braid Scots_ has it: "Lassie, wauken." strkjv@Luke:8:5-9| has it \Hˆ pais, egeire\, {Maiden, arise}. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (\kratˆsas tˆs cheiros\), giving confidence and help.

rwp@Mark:5:42 @{Rose up, and walked} (\anestˆ kai periepatei\). Aorist tense (single act) followed by the imperfect ({the walking went on}). {For she was twelve years old} (\ˆn gar et“n d“deka\). The age mentioned by Mark alone and here as explanation that she was old enough to walk. {Amazed} (\exestˆsan\). We have had this word before in strkjv@Matthew:12:23| and strkjv@Mark:2:12|, which see. Here the word is repeated in the substantive in the associative instrumental case (\ekstasei megalˆi\), with a great ecstasy, especially on the part of the parents (Luke:8:56|), and no wonder.

rwp@Mark:6:2 @{Began to teach} (\ˆrxato didaskein\). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (\archisunag“gos\, see strkjv@Matthew:5:22|) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service. {Whence hath this man these things?} (\Pothen tout“i tauta;\). Laconic and curt, {Whence these things to this fellow?} With a sting and a fling in their words as the sequel shows. They continued to be amazed (\exeplˆssonto\, imperfect tense passive). They challenge both the apparent {wisdom} (\sophia\) with which he spoke and {the mighty works} or powers (\hai dunameis\) {such as those} (\toiautai\) {coming to pass} (\ginomenai\, present middle participle, repeatedly wrought) {by his hands} (\dia t“n cheir“n\). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tˆn apistian aut“n\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\periˆgen tƒs k“mas kukl“i didask“n\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \periˆgen\.

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

rwp@Mark:6:14 @{Heard} (\ˆkousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en aut“i\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diˆporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:6:27 @{A soldier of his guard} (\spekoulatora\). Latin word _speculator_. A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod's spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John's head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus.

rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\ˆsan h“s probata mˆ echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \Mˆ\ is the usual negative for the participle in the _Koin‚_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\ˆrxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.

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

rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithˆnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, \prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\ with the accusative for the idea of distribution. Garden beds, garden beds. Peter saw and he never forgot the picture and so Mark caught it. There was colour as well as order in the grouping. There were orderly walks between the rows on rows of men reclining on the green grass. The grass is not green in Palestine much of the year, mainly at the passover time. Songs:here the Synoptic Gospels have an indication of more than a one-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.

rwp@Mark:6:48 @{Seeing them distressed in rowing} (\id“n autous basanizomenous en t“i elaunein\). See also strkjv@Matthew:8:29| for the word \basaniz“\, to torture, torment (Matthew:4:24|) with a touch-stone, then to distress as here. Papyri have \dia basan“n\ used on slaves like our third degree for criminals. \Elaunein\ is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. {About the fourth watch of the night} (\peri tetartˆn phulakˆn tˆs nuktos\). That is, between three and six A.M. The wind was {contrary to them} (\enantios autois\), that is in their faces and rowing was difficult, "a great wind" (John:6:18|), and as a result the disciples had made little progress. They should have been over long before this. {And he would have passed by them} (\kai ˆthelen parelthein autous\). Only in Mark. He wished to pass by them, _praeterire eos_ (Vulgate). Imperfect tense \ˆthelen\. {They thought} (\edoxan\). A natural conclusion. {And cried out} (\anekraxan\). {Cried up}, literally, a shriek of terror, or scream.

rwp@Mark:6:50 @{It is I} (\ego eimi\). These were the astounding words of cheer. They did not recognize Jesus in the darkness. They had never seen him or any one walk on the water. His voice reassured them.

rwp@Mark:7:4 @{From the marketplace} (\ap' agoras\). Ceremonial defilement was inevitable in the mixing with men in public. This \agora\ from \ageir“\ to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled. {Wash themselves} (\baptis“ntai\). First aorist middle subjunctive of \baptiz“\, dip or immerse. Westcott and Hort put \rantis“ntai\ in the text translated "sprinkle themselves" in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms \rantis“ntai\ "a manifest emendation," to get rid of the difficulty of dipping or bathing the whole body. Meyer says: "The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating." This is not the place to enter into any controversy about the meaning of \baptiz“\, to dip, \rantiz“\, to sprinkle, and \ecche“\, to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of \baptis“ntai\ here. The Western and Syrian classes of manuscripts add "and couches" (\kai klin“n\) at the end of the sentence. Swete considers the immersions of beds (\baptismous klin“n\) "an incongruous combination." But Gould says: "Edersheim shows that the Jewish ordinance required immersions, \baptismous\, of these vessels." We must let the Jewish scrupulosity stand for itself, though "and couches" is not supported by Aleph, B L D Bohairic, probably not genuine.

rwp@Mark:7:8 @{Ye leave the commandment of God} (\aphentes tˆn entolˆn tou theou\). Note the sharp contrast between the command of God and the traditions of men. Jesus here drives a keen wedge into the Pharisaic contention. They had covered up the Word of God with their oral teaching. Jesus here shows that they care more for the oral teaching of the scribes and elders than for the written law of God. The Talmud gives abundant and specific confirmation of the truthfulness of this indictment.

rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kal“s atheteite tˆn entolˆn tou theou hina tˆn paradosin hum“n tˆrˆsˆte\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.

rwp@Mark:7:11 @{Corban} (\korban ho estin d“ron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\d“ron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.

rwp@Mark:7:13 @{Making void the word of God by your tradition} (\akurountes ton logon tou theou tˆi paradosei hum“n\). See on ¯Matthew:15:6| for the word \akurountes\, invalidating, a stronger word than \athetein\, to set aside, in verse 9|. See both used in strkjv@Galatians:3:15,17|. Setting aside does invalidate.

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

rwp@Mark:7:28 @{Even the dogs under the table} (\kai ta kunaria hupokat“ tˆs trapezˆs\). A delightful picture. Even the little dogs (\kunaria\) under the table {eat of the children's crumbs} (\esthiousin apo t“n psichi“n t“n paidi“n\). Little dogs, little scraps of bread (\psichion\, diminutive of \psichos\, _morsel_), little children (\paidia\, diminutive of \pais\). Probably the little children purposely dropped a few little crumbs for the little dogs. These household dogs, pets of and loved by the children. _Braid Scots_ has it: "Yet the wee dowgs aneath the table eat o' the moole o' the bairns." "A unique combination of faith and wit" (Gould). Instead of resenting Christ's words about giving the children's bread to the dogs (Gentiles) in verse 27|, she instantly turned it to the advantage of her plea for her little daughter.

rwp@Mark:7:34 @{Ephphatha} (\dianoichthˆti\, be opened). Another one of Mark's Aramaic words preserved and transliterated and then translated into Greek. "Be thou unbarred" (_Braid Scots_). Jesus sighed (\estenaxen\) as he looked up into heaven and spoke the word \ephphatha\. Somehow he felt a nervous strain in this complex case (deaf, dumb, demoniac) that we may not quite comprehend.

rwp@Mark:8:1 @{Had nothing to eat} (\mˆ echont“n ti phag“sin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|). Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business.

rwp@Mark:8:23 @{Brought him out of the village} (\exˆnegken auton ex“ tˆs k“mˆs\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin‚_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.

rwp@Mark:8:25 @{He looked steadfastly} (\dieblepsen\). He saw thoroughly now, effective aorist (\dieblepsen\), he was completely restored (\apekatestˆ\, second aorist, double compound and double augment), and kept on seeing (\eneblepen\, imperfect, continued action) all things clearly or at a distance (\tˆlaug“s\, common Greek word from \tˆle\, afar, and \augˆ\, radiance, far-shining). Some manuscripts (margin in Westcott and Hort) read \dˆlaug“s\, from \dˆlos\, plain, and \augˆ\, radiance.

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

rwp@Mark:8:38 @{For whosoever shall be ashamed of me and my words} (\hos gar ean epaischunthˆi me kai tous emous logous\). More exactly, {whosoever is ashamed} (first aorist passive subjunctive with indefinite relative and \ean = an\. See Robertson, _Grammar_, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ's conduct then (\epaischunthˆsetai\, first future passive indicative). This passive verb is transitive and uses the accusative (\me, auton\). {In this adulterous and sinful generation} (\en tˆi geneƒi tautˆi tˆi moichalidi kai hamart“l“i\). Only in Mark. {When he cometh} (\hotan elthˆi\). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. strkjv@Matthew:16:27|). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from strkjv@Mark:9:1| as the chapter division does. These two verses in strkjv@Mark:8:38; strkjv@9:1| form one paragraph and should go together.

rwp@Mark:9:2 @{By themselves} (\monous\). Alone. This word only in Mark. See on ¯Matthew:17:1-8| for discussion of the Transfiguration. strkjv@Luke:9:28| adds "to pray" as the motive of Jesus in taking Peter, James, and John into the high mountain.

rwp@Mark:9:3 @{Glistering, exceeding white} (\stilbonta leuka lian\). Old words, all of them. strkjv@Matthew:17:2| has {white as the light} (\leuka h“s to ph“s\), strkjv@Luke:9:29| "white and dazzling" (\leukos exastrapt“n\) like lightning. {Songs:as no fuller on earth can whiten them} (\hoia gnapheus epi tˆs gˆs ou dunatai hout“s leukƒnai\). \Gnaph“\ is an old word to card wool. Note \hout“s\, so, so white. Some manuscripts in Matthew add \h“s chi“n\, as snow. Probably the snow-capped summit of Hermon was visible on this very night. See on ¯Matthew:17:2| for "transfigured."

rwp@Mark:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabˆi\). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture. {Dashes down} (\rˆssei\). Also \rˆgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xˆrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk ˆdunˆthˆsan\, first aorist passive). It was a tragedy.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:23 @{If thou canst} (\to ei dunˆi\). The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the 'if thou canst,' all things can (\dunata\) to the one who believes." The word for "possible" is \dunata\, the same root as \dunˆi\ (canst). This quick turn challenges the father's faith. On this use of the Greek article see Robertson, _Grammar_, p. 766.

rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakru“n\), not in the older documents. {I believe; help my unbelief} (\Pisteu“: boˆthei tˆi apistiƒi\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \boˆthei\, while aorist imperative (instant help) \boˆthˆson\, verse 22|. The word comes from \boˆ\, a cry and \the“\, to run, to run at a cry for help, a vivid picture of this father's plight.

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

rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas eph“nˆsen tous d“deka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\pr“tos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkalˆ\ as in strkjv@Luke:2:28|) spoke again to the disciples.

rwp@Mark:9:43 @{Into hell, into the unquenchable fire} (\eis tˆn geennan, eis to p–r to asbeston\). Not Hades, but Gehenna. \Asbeston\ is alpha privative and \sbestos\ from \sbennumi\ to quench. It occurs often in Homer. Our word asbestos is this very word. strkjv@Matthew:18:8| has "into the eternal fire." The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

rwp@Mark:10:2 @{Tempting him} (\peirazontes\). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. strkjv@7:5; strkjv@8:11|). Gould thinks that this is a test, not a temptation. The word means either (see on ¯Matthew:4:1|), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew:5:31f.|).

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

rwp@Mark:10:12 @{If she herself shall put away her husband and marry another} (\ean autˆ apolusasa ton andra autˆs gamˆsˆi\). Condition of the third class (undetermined, but with prospect of determination). Greek and Roman law allowed the divorce of the husband by the wife though not provided for in Jewish law. But the thing was sometimes done as in the case of Herodias and her husband before she married Herod Antipas. Songs:also Salome, Herod's sister, divorced her husband. Both Bruce and Gould think that Mark added this item to the words of Jesus for the benefit of the Gentile environment of this Roman Gospel. But surely Jesus knew that the thing was done in the Roman world and hence prohibited marrying such a "grass widow."

rwp@Mark:10:14 @{He was moved with indignation} (\ˆganaktˆsen\). 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:10:16 @{He took them in his arms} (\enagkalisamenos\). A distinct rebuke to the protest of the over-particular disciples. This word already in strkjv@Mark:9:36|. In strkjv@Luke:2:28| we have the full idiom, to receive into the arms (\eis tƒs agkalas dechesthai\). Songs:with tender fondling Jesus repeatedly blessed (\kateulogei\, imperfect), laying his hands upon each of them (\titheis\, present participle). It was a great moment for each mother and child.

rwp@Mark:10:23 @{Looked round about} (\periblepsamenos\). Another picture of the looks of Jesus and in Mark alone as in strkjv@3:5,34|. "To see what impression the incident had made on the Twelve" (Bruce). "When the man was gone the Lord's eye swept round the circle of the Twelve, as he drew for them the lesson of the incident" (Swete). {How hardly} (\P“s duskol“s\). Songs:Luke:18:24|. strkjv@Matthew:19:23| has it: "With difficulty (\duskol“s\) shall a rich man." See on Matthew for this word.

rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrˆmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.

rwp@Mark:10:25 @{Needle's eye} (\trumaliƒs rhaphidos\). See on ¯Matthew:19:24| for discussion. Luke uses the surgical needle, \belonˆs\. Matthew has the word \rhaphis\ like Mark from \rhapt“\, to sew, and it appears in the papyri. Both Matthew and Luke employ \trˆmatos\ for eye, a perforation or hole from \titra“\, to bore. Mark's word \trumalias\ is from \tru“\, to wear away, to perforate. In the LXX and Plutarch.

rwp@Mark:10:39 @See on ¯Matthew:20:23-28| for discussion on these memorable verses (39-45|) identical in both Matthew and Mark. In particular in verse 45| note the language of Jesus concerning his death as "a ransom for many" (\lutron anti poll“n\), words of the Master that were not understood by the apostles when spoken by Jesus and which have been preserved for us by Peter through Mark. Some today seek to empty these words of all real meaning as if Jesus could not have or hold such a conception concerning his death for sinners.

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

rwp@Mark:10:52 @{Followed} (\ˆkolouthei\). Imperfect tense picturing joyful Bartimaeus as he followed the caravan of Jesus into the new Jericho. {Made thee whole} (\ses“ken\). Perfect active indicative. The word commonly means {save} and that may be the idea here.

rwp@Mark:11:3 @{The Lord} (\ho Kurios\). Songs:Matt. and Luke. See on ¯Matthew:21:3| for discussion of this word applied to Jesus by himself. {He will send him back} (\apostellei\). Present indicative in futuristic sense. strkjv@Matthew:21:3| has the future \apostelei\.

rwp@Mark:11:4 @{A colt tied at the door without in the open street} (\p“lon dedemenon pros thuran ex“ epi tou amphodou\). A carefully drawn picture. The colt was outside the house in the street, but fastened (bound, perfect passive participle) to the door. "The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied" (Gould). The word \amphodos\ (from \amph“\, both, and \hodos\, road) is difficult. It apparently means road around a thing, a crooked street as most of them were (cf. Straight Street in strkjv@Acts:9:11|). It occurs only here in the N.T. besides D in strkjv@Acts:19:28|. It is very common in the papyri for _vicus_ or "quarter." {And they loose him} (\kai luousin auton\). Dramatic present tense. Perhaps Peter was one of those sent this time as he was later (Luke:22:8|). If so, that explains Mark's vivid details here.

rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla“\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia t“n phoinik“n\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.

rwp@Mark:11:15 @{Began to cast out} (\ˆrxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubist“n\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

rwp@Mark:11:25 @{Whensoever ye stand} (\hotan stˆkete\). Late form of present indicative \stˆk“\, from perfect stem \hestˆka\. In LXX. Note use of \hotan\ as in strkjv@11:19|. Jesus does not mean by the use of "stand" here to teach that this is the only proper attitude in prayer. {That your Father also may forgive you} (\hina kai ho patˆr aphˆi humin\). Evidently God's willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in strkjv@Matthew:6:12,14f|.

rwp@Mark:12:15 @{Knowing their hypocrisy} (\eid“s aut“n tˆn hupocrisin\). strkjv@Matthew:22:18| has "perceived their wickedness" (\gnous tˆn ponˆrian aut“n\) while strkjv@Luke:20:23| says, "perceived their craftiness" (\katanoˆsas aut“n tˆn panourgian\). Each of these words throws a flash-light on the spirit and attitude of these young men. They were sly, shrewd, slick, but they did not deceive Jesus with their pious palaver. See on Matthew for further details.

rwp@Mark:12:24 @{Is it not for this cause that ye err?} (\Ou dia touto planƒsthe;\). Mark puts it as a question with \ou\ expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are." \Planaomai\ is to wander astray (cf. our word _planet_, wandering stars, \asteres planˆtai\, strkjv@Jude:1:13|) like the Latin _errare_ (our _error_, err). {That ye know not the scriptures} (\mˆ eidotes tas graphas\). The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated! {Nor the power of God} (\mˆde tˆn dunamin tou theou\). The two kinds of ignorance generally go together (cf. strkjv@1Corinthians:15:34|).

rwp@Mark:12:35 @{How say the scribes} (\P“s legousin hoi grammateis\). The opponents of Jesus are silenced, but he answers them and goes on teaching (\didask“n\) in the temple as before the attacks began that morning (11:27|). They no longer dare to question Jesus, but he has one to put to them "while the Pharisees were gathered together" (Matthew:22:41|). The question is not a conundrum or scriptural puzzle (Gould), but "He contents himself with pointing out a difficulty, in the solution of which lay the key to the whole problem of His person and work" (Swete). The scribes all taught that the Messiah was to be the son of David (John:7:41|). The people in the Triumphal Entry had acclaimed Jesus as the son of David (Matthew:21:9|). But the rabbis had overlooked the fact that David in strkjv@Psalms:110:1| called the Messiah his Lord also. The deity and the humanity of the Messiah are both involved in the problem. strkjv@Matthew:22:45| observes that "no one was able to answer him a word."

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo t“n grammate“n\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep“\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo t“n Ioudai“n\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

rwp@Mark:12:40 @{Devour widows' houses} (\hoi katesthontes tƒs oikias t“n chˆr“n\). New sentence in the nominative. Terrible pictures of civil wrong by graft grabbing the homes of helpless widows. They inveigled widows into giving their homes to the temple and took it for themselves. {For a pretence make long prayers} (\prophasei makra proseuchomenoi\). \Prophasei\ instrumental case of the same word (\prophˆmi\) from which prophet comes, but here pretext, pretence of extra piety while robbing the widows and pushing themselves to the fore. Some derive it from \prophain“\, to show forth. {Greater} (\perissoteron\). More abundant condemnation. Some comfort in that at any rate.

rwp@Mark:12:41 @{Sat down over against the treasury} (\kathisas katenanti tou gazophulakiou\). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the LXX from \gaza\, Persian word for treasure, and \phulakˆ\, guard, so safe for gifts to be deposited). {Beheld} (\ethe“rei\). Imperfect tense. He was watching {how the multitude cast money} (\p“s ho ochlos ballei\) into the treasury. The rich were casting in (\eballon\, imperfect tense) as he watched.

rwp@Mark:13:1 @{Master, behold, what manner of stones and what manner of buildings} (\didaskale, ide potapoi lithoi kai potapai oikodomai\). strkjv@Matthew:24:1| and strkjv@Luke:21:5| tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher's attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (_Ant_. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them.

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

rwp@Mark:13:13 @{But he that endureth to the end} (\ho de hupomeinas eis telos\). Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (\hupomen“\) until the end. The divisions in families Jesus had predicted before (Luke:12:52f.; strkjv@14:25f.|). {Be saved} (\s“thˆsetai\). Here Jesus means final salvation (effective aorist future passive), not initial salvation.

rwp@Mark:13:14 @{Standing where he ought not} (\hestˆkota hopou ou dei\). strkjv@Matthew:24:15| has "standing in the holy place" (\hestos en topoi hagi“i\), neuter and agreeing with \bdelugma\ (abomination), the very phrase applied in 1Macc. strkjv@1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was. Mark personifies the abomination as personal (masculine), while strkjv@Luke:21:20| defines it by reference to the armies (of Rome, as it turned out). Songs:the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See on ¯Matthew:24:15| for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand"). See also on ¯Matthew:24:16-25| for discussion of details in strkjv@Mark:13:14-22|.

rwp@Mark:13:32 @{Not even the Son} (\oude ho huios\). There is no doubt as to the genuineness of these words here such as exists in strkjv@Matthew:24:36|. This disclaimer of knowledge naturally interpreted applies to the second coming, not to the destruction of Jerusalem which had been definitely limited to that generation as it happened in A.D. 70.

rwp@Mark:14:3 @{As he sat at meat} (\katakeimenou autou\). strkjv@Matthew:26:7| uses \anakeimenou\, both words meaning reclining (leaning down or up or back) and in the genitive absolute. See on ¯Matthew:26:6| in proof that this is a different incident from that recorded in strkjv@Luke:7:36-50|. See on ¯Matthew:26:6-13| for discussion of details. {Spikenard} (\nardou pistikˆs\). This use of \pistikos\ with \nardos\ occurs only here and in strkjv@John:12:3|. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate _nardi spicati_, probably from the Old Latin _nardi pistici_. {Brake} (\suntripsousa\). Only in Mark. She probably broke the narrow neck of the vase holding the ointment.

rwp@Mark:14:5 @{Above three hundred pence} (\epan“ dˆnari“n triakosi“n\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrim“nto autˆi\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

rwp@Mark:14:14 @{The goodman of the house} (\t“i oikodespotˆi\). A non-classical word, but in late papyri. It means master (\despot\) of the house, householder. The usual Greek has two separate words, \oikou despotˆs\ (master of the house). {My guest-chamber} (\to kataluma mou\). In LXX, papyri, and modern Greek for lodging-place (inn, as in strkjv@Luke:2:7| or guest-chamber as here). It was used for \khan\ or \caravanserai\. {I shall eat} (\phag“\). Futuristic aorist subjunctive with \hopou\.

rwp@Mark:14:23 @{A cup} (\potˆrion\). Probably the ordinary wine of the country mixed with two-thirds water, though the word for wine (\oinos\) is not used here in the Gospels, but "the fruit of the vine" (\ek tou genˆmatos tˆs ampelou\). See strkjv@Matthew:26:26-29| for discussion of important details. Mark and Matthew give substantially the same account of the institution of the Supper by Jesus, while strkjv@Luke:22:17-20| agrees closely with strkjv@1Corinthians:11:23-26| where Paul claims to have obtained his account by direct revelation from the Lord Jesus.

rwp@Mark:14:40 @{Very heavy} (\katabarunomenoi\). Perfective use of \kata-\ with the participle. Matthew has the simple verb. Mark's word is only here in the N.T. and is rare in Greek writers. Mark has the vivid present passive participle, while Matthew has the perfect passive \bebarˆmenoi\. {And they wist not what to answer him} (\kai ouk ˆideisan ti apokrith“sin aut“i\). Deliberative subjunctive retained in the indirect question. Alone in Mark and reminds one of the like embarrassment of these same three disciples on the Mount of Transfiguration (Mark:9:6|). On both occasions weakness of the flesh prevented their real sympathy with Jesus in his highest and deepest experiences. "Both their shame and their drowsiness would make them dumb" (Gould).

rwp@Mark:14:44 @{Token} (\sussˆmon\). A common word in the ancient Greek for a concerted signal according to agreement. It is here only in the New Testament. strkjv@Matthew:26:48| has \sˆmeion\, sign. The signal was the kiss by Judas, a contemptible desecration of a friendly salutation. {And lead him away safely} (\kai apagete asphal“s\). Only in Mark. Judas wished no slip to occur. Mark and Matthew do not tell of the falling back upon the ground when Jesus challenged the crowd with Judas. It is given by John alone (John:18:4-9|).

rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiˆton\). In Mark alone. An old Greek word. The negative form \acheiropoiˆton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Mark:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\). Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. strkjv@Matthew:26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

rwp@Mark:14:71 @{Curse} (\anathematizein\). Our word _anathema_ (\ana, thema\, an offering, then something devoted or a curse). Finally the two meanings were distinguished by \anathˆma\ for offering and \anathema\ for curse. Deissmann has found examples at Megara of \anathema\ in the sense of curse. Hence the distinction observed in the N.T. was already in the _Koin‚_. strkjv@Matthew:26:74| has \katathematizein\, which is a \hapax legomenon\ in the N.T., though common in the LXX. This word has the notion of calling down curses on one's self if the thing is not true.

rwp@Mark:14:72 @{Called to mind} (\anemnˆsthˆ\). First aorist passive indicative. strkjv@Matthew:26:75| has the uncompounded verb \emnˆsthˆ\ while strkjv@Luke:22:61| has another compound \hupemnˆsthˆ\, was reminded. {When he thought thereon} (\epibal“n\). Second aorist active participle of \epiball“\. It is used absolutely here, though there is a reference to \to rhˆma\ above, the word of Jesus, and the idiom involves \ton noun\ so that the meaning is to put the mind upon something. In strkjv@Luke:15:12| there is another absolute use with a different sense. Moulton (_Prolegomena_, p. 131) quotes a Ptolemaic papyrus Tb P 50 where \epibal“n\ probably means "set to," put his mind on. {Wept} (\eklaien\). Inchoative imperfect, began to weep. strkjv@Matthew:26:75| has the ingressive aorist \eklausen\, burst into tears.

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

rwp@Mark:15:11 @{Stirred up} (\aneseisan\). {Shook up} like an earthquake (\seismos\). strkjv@Matthew:27:20| has a weaker word, "persuaded" (\epeisan\). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet" (Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus--the passion for _political liberty_" (Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason" (Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar. {Rather} (_mƒllon_). Rather than Jesus. It was a gambler's choice.

rwp@Mark:15:16 @{The Praetorium} (\prait“rion\). In strkjv@Matthew:27:27| this same word is translated "palace." That is its meaning here also, the palace in which the Roman provincial governor resided. In strkjv@Phillipians:1:13| it means the Praetorian Guard in Rome. Mark mentions here "the court" (\tˆs aulˆs\) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the "band."

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

rwp@Mark:15:26 @{The superscription} (\hˆ epigraphˆ\). The writing upon the top of the cross (our word epigraph). strkjv@Luke:23:38| has this same word, but strkjv@Matthew:27:37| has "accusation" (\aitian\). See Matthew for discussion. strkjv@John:19:19| has "title" (\titlon\).

rwp@Mark:15:32 @{Now come down} (\katabat“ nun\). Now that he is nailed to the cross. {That we may see and believe} (\hina id“men kai pisteus“men\). Aorist subjunctive of purpose with \hina\. They use almost the very language of Jesus in their ridicule, words that they had heard him use in his appeals to men to see and believe. {Reproached him} (\“neidizon auton\). Imperfect tense. They did it several times. Mark and Matthew both fail to give the story of the robber who turned to Christ on the Cross as told in strkjv@Luke:23:39-43|.

rwp@Mark:15:37 @{Gave up the ghost} (\exepneusen\). Literally, breathed out. See "yielded up his spirit" in strkjv@Matthew:27:50| for discussion for details. Mark uses this word \exepneusen\ again in verse 39|.

rwp@Mark:15:39 @{The centurion} (\ho kenturi“n\). A Latin word (_centurio_) used also in verse 44| and here only in the N.T. {Which stood by over against him} (\ho parestˆk“s ex enantias autou\). This description alone in Mark, picturing the centurion "watching Jesus" (Matthew:27:54|). {So} (\hout“s\). With the darkness and the earthquake. See on ¯Matthew:27:54| for discussion of "the Son of God," more probably "a Son of God."

rwp@Mark:15:46 @{Wound} (\eneilˆsen\). This word is only here in the N.T. As \entuliss“\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatomˆmenon\) is from \latomos\, a stonecutter (\l“s\, stone, \temn“\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tˆn thuran\). Matthew has the dative \tˆi thurƒi\ without \epi\ and adds the adjective "great" (\megan\).

rwp@Mark:16:6 @{Be not amazed} (\mˆ ekthambeisthe\). The angel noted their amazement (verse 5|) and urges the cessation of it using this very word. {The Nazarene} (\ton Nazarˆnon\). Only in Mark, to identify "Jesus" to the women. {The crucified one} (\ton estaur“menon\). This also in strkjv@Matthew:28:5|. This description of his shame has become his crown of glory, for Paul (Gal strkjv@6:14|), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (\ˆgerthˆ\). First aorist passive indicative, the simple fact. In strkjv@1Corinthians:15:4| Paul uses the perfect passive indicative \egˆgertai\ to emphasize the permanent state that Jesus remains risen. {Behold the place} (\ide ho topos\). Here \ide\ is used as an interjection with no effect on the case (nominative). In strkjv@Matthew:28:6| \idete\ is the verb with the accusative. See Robertson, _Grammar_, p. 302.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Mark:16:10 @{She} (\ekeinˆ\). Only instance of this pronoun (=\illa\) absolutely in Mark, though a good Greek idiom. (See strkjv@John:19:35|.) See also verses 11,20|. {Went} (\poreutheisa\). First aorist passive participle. Common word for going, but in Mark so far only in strkjv@9:30| in the uncompounded form. Here also in verses 12,15|. {Them that had been with him} (\tois met' autou genomenois\). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples (\mathˆtai\) are meant. All these items suggest another hand than Mark for this closing portion. {As they mourned and wept} (\penthousin kai klaiousin\). Present active participles in dative plural agreeing with \tois... genomenois\ and describing the pathos of the disciples in their utter bereavement and woe.

rwp@Mark:16:11 @{Disbelieved} (\ˆpistˆsan\). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16| and nowhere else in Mark. The usual N.T. word is \apeithe“\. strkjv@Luke:24:11| uses this verb (\ˆpistoun\) of the disbelief of the report of Mary Magdalene and the other women. The verb \etheathˆ\ (from \thea“mai\) occurs only here and in verse 14| in Mark.

rwp@Info_Matthew @ The word Gospel (\Euaggelion\) comes to mean good news in Greek, though originally a reward for good tidings as in Homer's _Odyssey_ XIV. 152 and in strkjv@2Kings:4:10|. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek \euaggelion\. But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of "word" (\Logos\) in strkjv@John:1:1,14|. Songs:then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God's and it is as fresh to us today in Matthew's record as when he first wrote it.

rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos genese“s Iˆsou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.

rwp@Matthew:1:1 @{Jesus Christ}. Both words are used. The first is the name (\Iˆsous\) given by the angel to Mary (Matthew:1:21|) which describes the mission of the child. The second was originally a verbal adjective (\christos\) meaning anointed from the verb to anoint (\chri“\). It was used often in the Septuagint as an adjective like "the anointed priest" (1Kings:2:10|) and then as a substantive to translate the Hebrew word "Messiah" (\Messias\). Songs:Andrew said to Simon: "We have found the Messiah, which is, being interpreted, Christ" (John:1:41|). In the Gospels it is sometimes "the Anointed One," "the Messiah," but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it "Christ Jesus."

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

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

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Iˆsoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\s“sei\) his people from their sins and so be their Saviour (\S“tˆr\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\s“sei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo t“n hamarti“n aut“n\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:2:1 @{Wise men from the east} (\magoi apo anatol“n\). The etymology of \Magi\ is quite uncertain. It may come from the same Indo-European root as _(megas) magnus_, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel:1:4|). Daniel was head of such an order (Daniel:2:48|). It is the same word as our "magician" and it sometimes carried that idea as in the case of Simon Magus (Acts:8:9,11|) and of Elymas Barjesus (Acts:13:6,8|). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Is strkjv@60:3; strkjv@Revelation:21:24|. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in _Ben Hur_ and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (\apo anatol“n\) means "from the risings" of the sun.

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

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

rwp@Matthew:2:4 @{He inquired of them where the Christ should be born} (\epunthaneto par' aut“n pou ho Christos gennƒtai\). The prophetic present (\gennƒtai\) 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:2:5 @{And they said unto him} (\hoi de eipan aut“i\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John:7:42|). Songs:they quote strkjv@Micah:5:2|, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In strkjv@Hebrews:13:20| Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (John:10:11|). Peter calls Christ "the chief shepherd" (1Peter:2:25|). "The Lamb which is in the midst of the throne shall be their shepherd" (Revelation:7:17|). Jesus told Peter to "shepherd" the lambs (John:21:16|). Our word pastor means shepherd.

rwp@Matthew:2:8 @{Sent them to Bethlehem and said} (\pempsas autous eis Bˆthleem eipen\). Simultaneous aorist participle, "sending said." They were to "search out accurately" (\exetasate akrib“s\) concerning the child. Then "bring me word, that I also may come and worship him." The deceit of Herod seemed plausible enough and might have succeeded but for God's intervention to protect His Son from the jealous rage of Herod.

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

rwp@Matthew:3:2 @{For the kingdom of heaven is at hand} (\ˆggiken gar hˆ Basileia t“n ouran“n\). Note the position of the verb and the present perfect tense. It was a startling word that John thundered over the hills and it re-echoed throughout the land. The Old Testament prophets had said that it would come some day in God's own time. John proclaims as the herald of the new day that it has come, has drawn near. How near he does not say, but he evidently means very near, so near that one could see the signs and the proof. The words "the kingdom of heaven" he does not explain. The other Gospels use "the kingdom of God" as Matthew does a few times, but he has "the kingdom of heaven" over thirty times. He means "the reign of God," not the political or ecclesiastical organization which the Pharisees expected. His words would be understood differently by different groups as is always true of popular preachers. The current Jewish apocalypses had numerous eschatological ideas connected with the kingdom of heaven. It is not clear what sympathy John had with these eschatological features. He employs vivid language at times, but we do not have to confine John's intellectual and theological horizon to that of the rabbis of his day. He has been an original student of the Old Testament in his wilderness environment without any necessary contact with the Essenes who dwelt there. His voice is a new one that strikes terror to the perfunctory theologians of the temple and of the synagogue. It is the fashion of some critics to deny to John any conception of the spiritual content of his words, a wholly gratuitous criticism.

rwp@Matthew:3:6 @{And they were baptized} (\kai ebaptizonto\). It is the imperfect tense to show the repetition of the act as the crowds from Judea and the surrounding country kept going out to him (\exeporeueto\), imperfect again, a regular stream of folks going forth. Moffatt takes it as causative middle, "got baptized," which is possible. "The movement of course was gradual. It began on a small scale and steadily grew till it reached colossal proportions" (Bruce). It is a pity that baptism is now such a matter of controversy. Let Plummer, the great Church of England commentator on Matthew, speak here of John's baptising these people who came in throngs: "It is his office to bind them to a new life, symbolized by immersion in water." That is correct, symbolized, not caused or obtained. The word "river" is in the correct text, "river Jordan." They came "confessing their sins" (\exomologoumenoi\), probably each one confessing just before he was baptized, "making open confession" (Weymouth). Note \ex\. It was a never to be forgotten scene here in the Jordan. John was calling a nation to a new life. They came from all over Judea and even from the other side of El Ghor (the Jordan Gorge), Perea. Mark adds that finally all Jerusalem came.

rwp@Matthew:3:17 @{A voice out of the heavens} (\ph“nˆ ek t“n ouran“n\). This was the voice of the Father to the Son whom he identifies as His Son, "my beloved Son." Thus each person of the Trinity is represented (Father, Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic ministry. John heard the voice, of course, and saw the dove. It was a momentous occasion for John and for Jesus and for the whole world. The words are similar to strkjv@Psalms:2:7| and the voice at the Transfiguration (Matthew:17:5|). The good pleasure of the Father is expressed by the timeless aorist (\eudokˆsa\).

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

rwp@Matthew:4:3 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him. {Become bread} (\artoi gen“ntai\). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power. {It is written} (\gegraptai\). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is strkjv@Deuteronomy:8:3| from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.

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

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

rwp@Matthew:4:9 @{All these things will I give thee} (\tauta soi panta d“s“\). The devil claims the rule of the world, not merely of Palestine or of the Roman Empire. "The kingdoms of the cosmos" (4:8|) were under his sway. This word for world brings out the orderly arrangement of the universe while \hˆ oikoumenˆ\ presents the inhabited earth. Jesus does not deny the grip of the devil on the world of men, but the condition (\ean\ and aorist subjunctive, second class undetermined with likelihood of determination), was spurned by Jesus. As Matthew has it Jesus is plainly to "fall down and worship me" (\pes“n prokunˆsˆis moi\), while Luke (Luke:4:7|) puts it, "worship before me" (\en“pion emou\), a less offensive demand, but one that really involved worship of the devil. The ambition of Jesus is thus appealed to at the price of recognition of the devil's primacy in the world. It was compromise that involved surrender of the Son of God to the world ruler of this darkness. "The temptation was threefold: to gain a temporal, not a spiritual, dominion; to gain it at once; and to gain it by an act of homage to the ruler of this world, which would make the self-constituted Messiah the vice-regent of the devil and not of God" (McNeile).

rwp@Matthew:4:10 @{Get thee hence, Satan} (\Hupage, Satanƒ\). The words "behind me" (\opis“ mou\) belong to strkjv@Matthew:16:23|, not here. "Begone" Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. "Satan" means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time strkjv@Deuteronomy:6:13|, and repels the infamous suggestion by Scripture quotation. The words "him alone thou shalt serve" need be recalled today. Jesus will warn men against trying to serve God and mammon (Matthew:6:24|). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher's power for God. The word here in strkjv@Matthew:4:10| for serve is \latreuseis\ from \latris\ a hired servant, one who works for hire, then render worship.

rwp@Matthew:4:16 @{Saw a great light} (\ph“s eiden mega\). Matthew quotes strkjv@Isaiah:9:1f.|, and applies the words about the deliverer from Assyria to the Messiah. "The same district lay in spiritual darkness and death and the new era dawned when Christ went thither" (McNeile). Light sprang up from those who were sitting in the region and shadow of death (\en chorƒi kai skiƒi thanatou\). Death is personified.

rwp@Matthew:4:17 @{Began Jesus to preach} (\ˆrxato ho Iˆsous kˆrussein\). In Galilee. He had been preaching for over a year already elsewhere. His message carries on the words of the Baptist about "repentance" and the "kingdom of heaven" (Matthew:3:2|) being at hand. The same word for "preaching" (\kˆrussein\) from \kˆrux\, herald, is used of Jesus as of John. Both proclaimed the good news of the kingdom. Jesus is more usually described as the Teacher, (\ho didaskalos\) who taught (\edidasken\) the people. He was both herald and teacher as every preacher should be.

rwp@Matthew:4:18 @{Casting a net into the sea} (\ballantas amphiblˆstron eis tˆn thalassan\). The word here for net is a casting-net (compare \amphiball“\ in strkjv@Mark:1:16|, casting on both sides). The net was thrown over the shoulder and spread into a circle (\amphi\). In strkjv@4:20| and strkjv@4:21| another word occurs for nets (\diktua\), a word used for nets of any kind. The large drag-net (\sagˆnˆ\) appears in strkjv@Matthew:13:47|.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\apˆlthen hˆ akoˆ autou eis holˆn tˆn Syrian\). Rumour (\akoˆ\) 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 kak“s 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 selˆniazomenous 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 \selˆniazomai\ from \selˆnˆ\ (moon). These diseases are called "torments."

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:5:5 @{The meek} (\hoi praeis\). Wycliff has it "Blessed be mild men." The ancients used the word for outward conduct and towards men. They did not rank it as a virtue anyhow. It was a mild equanimity that was sometimes negative and sometimes positively kind. But Jesus lifted the word to a nobility never attained before. In fact, the Beatitudes assume a new heart, for the natural man does not find in happiness the qualities mentioned here by Christ. The English word "meek" has largely lost the fine blend of spiritual poise and strength meant by the Master. He calls himself "meek and lowly in heart" (Matthew:11:29|) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" (\tˆn gˆn\) Jesus seems to mean the Land of Promise (Psalms:37:11|) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?

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

rwp@Matthew:5:18 @{One jot or one tittle} (\i“ta hen ˆ mia kerea\). "Not an iota, not a comma" (Moffatt), "not the smallest letter, not a particle" (Weymouth). The iota is the smallest Greek vowel, which Matthew here uses to represent the Hebrew _yod_ (jot), the smallest Hebrew letter. "Tittle" is from the Latin _titulus_ which came to mean the stroke above an abbreviated word, then any small mark. It is not certain here whether \kerea\ means a little horn, the mere point which distinguishes some Hebrew letters from others or the "hook" letter _Vav_. Sometimes _yod_ and _vav_ were hardly distinguishable. "In _Vay_. R. 19 the guilt of altering one of them is pronounced so great that if it were done the world would be destroyed" (McNeile).

rwp@Matthew:5:22 @{But I say unto you} (\eg“ de leg“ humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\M“re\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \m“re\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _M“re_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tˆn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hƒidˆs\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

rwp@Matthew:5:25 @{Agree with} (\isthi euno“n\). A present periphrastic active imperative. The verb is from \eunoos\ (friendly, kindly disposed). "Mak up wi' yere enemy" (_Braid Scots_). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved. {The officer} (\t“i hupˆretˆi\). This word means "under rower" on the ship with several ranks of rowers, the bottom rower (\hupo\ under and \ˆress“\, to row), the galley-slave, then any servant, the attendant in the synagogue (Luke:4:20|). Luke so describes John Mark in his relation to Barnabas and Saul (Acts:13:5|). Then it is applied to the "ministers of the word" (Luke:1:2|).

rwp@Matthew:5:26 @{The last farthing} (\ton eschaton kodrantˆn\). A Latin word, _quadrans, 1/4 of an _as_ (\assarion\) or two mites (Mark:12:42|), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative \ou mˆ\ with the aorist subjunctive.

rwp@Matthew:5:28 @{In his heart} (\en tˆi kardiƒi autou\). Not just the centre of the blood circulation though it means that. Not just the emotional part of man's nature, but here the inner man including the intellect, the affections, the will. This word is exceedingly common in the New Testament and repays careful study always. It is from a root that means to quiver or palpitate. Jesus locates adultery in the eye and heart before the outward act. Wunsche (_Beitrage_) quotes two pertinent rabbinical sayings as translated by Bruce: "The eye and the heart are the two brokers of sin." "Passions lodge only in him who sees." Hence the peril of lewd pictures and plays to the pure.

rwp@Matthew:5:29 @{Causeth thee to stumble} (\skandalizei se\). This is far better than the Authorized Version "_Offend thee_." _Braid Scots_ has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (\skandalon\, from \skandalˆthron\) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: _Non oculum, sed scandalizentem oculum_. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from \skandalon\. And Wyc. renders, 'if thy right eye _slander_ thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

rwp@Matthew:5:32 @{Saving for the cause of fornication} (\parektos logou porneias\). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to \mˆ epi porneiƒi\ in strkjv@Matthew:19:9|. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.

rwp@Matthew:5:34 @{Swear not at all} (\mˆ omosai hol“s\). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1Thessalonians:5:27; strkjv@1Corinthians:15:31|). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.

rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ˆggareusan\).

rwp@Matthew:5:42 @{Turn not thou away} (\mˆ apostraphˆis\). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord's commands (see vv.32,34,38|). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving" (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.

rwp@Matthew:5:43 @{And hate thine enemy} (\kai misˆseis\). This phrase is not in strkjv@Leviticus:19:18|, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in strkjv@Romans:12:20| quotes strkjv@Proverbs:25:22| to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word \plˆsion\ here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke:10:29ff.|).

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" (\dikaiosunˆn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathˆnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para t“i patri hum“n\). Literally "beside your Father," standing by his side, as he looks at it.

rwp@Matthew:6:2 @{Sound not a trumpet} (\mˆ salpisˆis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon aut“n\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apochˆ\ means "receipt." Songs:also in strkjv@6:5|.

rwp@Matthew:6:4 @{In secret} (\t“i krupt“i\). The Textus Receptus added the words \en t“i phaner“i\ (openly) here and in strkjv@6:6|, but they are not genuine. Jesus does not promise a _public_ reward for private piety.

rwp@Matthew:6:6 @{Into thy closet} (\eis to tameion\). The word is a late syncopated form of \tamieion\ from \tamias\ (steward) and the root \tam-\ from \temn“\, to cut. Songs:it is a store-house, a separate apartment, one's private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

rwp@Matthew:6:7 @{Use not vain repetitions} (\mˆ battalogˆsˆte\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en tˆi polulogiƒi\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).

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

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

rwp@Matthew:6:12 @{Our debts} (\ta opheilˆmata hˆm“n\). Luke (Luke:11:4|) has "sins" (\hamartias\). In the ancient Greek \opheilˆma\ is common for actual legal debts as in strkjv@Romans:4:4|, but here it is used of moral and spiritual debts to God. "Trespasses" is a mistranslation made common by the Church of England Prayer Book. It is correct in verse 14| in Christ's argument about prayer, but it is not in the Model Prayer itself. See strkjv@Matthew:18:28,30| for sin pictured again by Christ "as debt and the sinner as a debtor" (Vincent). We are thus described as having wronged God. The word \opheilˆ\ for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, _Bible Studies_, p. 221; _Light from the Ancient East,_ New ed., p. 331). We ask forgiveness "in proportion as" (\h“s\) we _also_ have forgiven those in debt to us, a most solemn reflection. \Aphˆkamen\ is one of the three k aorists (\ethˆka, ed“ka, hˆka\). It means to send away, to dismiss, to wipe off.

rwp@Matthew:6:13 @{And bring us not into temptation} (\kai mˆ eisenegkˆis eis peirasmon\). "Bring" or "lead" bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in strkjv@James:1:13|. The word here translated "temptation" (\peirasmon\) means originally "trial" or "test" as in strkjv@James:1:2| and Vincent so takes it here. _Braid Scots_ has it: "And lat us no be siftit." But God does test or sift us, though he does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: "Pray that ye enter not into temptation" (Luke:22:40|). That is the idea here. Here we have a "Permissive imperative" as grammarians term it. The idea is then: "Do not allow us to be led into temptation." There is a way out (1Corinthians:10:13|), but it is a terrible risk.

rwp@Matthew:6:13 @{From the evil one} (\apo tou ponˆrou\). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is \ho ponˆros\ (the evil one) or \to ponˆron\ (the evil thing). And if it is masculine and so \ho ponˆros\, it can either refer to the devil as the Evil One _par excellence_ or the evil man whoever he may be who seeks to do us ill. The word \ponˆros\ has a curious history coming from \ponos\ (toil) and \pone“\ (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.

rwp@Matthew:6:14 @{Trespasses} (\parapt“mata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.

rwp@Matthew:6:16 @{Of a sad countenance} (\skuthr“poi\). Only here and strkjv@Luke:24:17| in the N.T. It is a compound of \skuthros\ (sullen) and \ops\ (countenance). These actors or hypocrites "put on a gloomy look" (Goodspeed) and, if necessary, even "disfigure their faces" (\aphanizousin ta pros“pa aut“n\), that they may look like they are fasting. It is this pretence of piety that Jesus so sharply ridicules. There is a play on the Greek words \aphanizousi\ (disfigure) and \phan“sin\ (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.

rwp@Matthew:6:18 @{In secret} (\en t“i kruphai“i\). Here as in strkjv@6:4,6| the Textus Receptus adds \en t“i phaner“i\ (openly), but it is not genuine. The word \kruphaios\ is here alone in the New Testament, but occurs four times in the Septuagint.

rwp@Matthew:6:19 @{Lay not up for yourselves treasures} (\mˆ thˆsaurizete humin thˆsaurous\). Do not have this habit (\mˆ\ and the present imperative). See on ¯Matthew:2:11| for the word "treasure." Here there is a play on the word, "treasure not for yourselves treasures." Same play in verse 20| with the cognate accusative. In both verses \humin\ is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: "Do not treasure to you treasures."

rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tˆn phernˆn haplˆn\), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's _Vocabulary_, etc.). There are various other instances of such usage. Here and in strkjv@Luke:11:34| the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, _simplex_ in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye (\ponˆros\) may be diseased and is used of stinginess in the LXX and so \haplous\ may refer to liberality as Hatch argues (_Essays in Biblical Greek_, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24|.

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" (\The“i douleuein kai mam“nƒi\). 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:6:25 @{Be not anxious for your life} (\mˆ merimnate tˆi psuchˆi h–m“n\). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says:

rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna“\ is from \meris, meriz“\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phag“men, pi“men, peribal“metha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribal“metha\, fling round ourselves in 31|, \endusˆsthe\, put on yourselves in 25|).

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

rwp@Matthew:6:28 @{The lilies of the field} (\ta krina tou agrou\). The word may include other wild flowers besides lilies, blossoms like anemones, poppies, gladioli, irises (McNeile).

rwp@Matthew:7:1 @{Judge not} (\mˆ krinete\). The habit of censoriousness, sharp, unjust criticism. Our word critic is from this very word. It means to separate, distinguish, discriminate. That is necessary, but pre-judice (prejudgment) is unfair, captious criticism.

rwp@Matthew:7:6 @{That which is holy unto the dogs} (\to hagion tois kusin\). It is not clear to what "the holy" refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (_Sermon on the Mount_, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: "It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a _skubalon_, strkjv@Exodus:22:31|." The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities. {Your pearls before the swine} (\tous margaritas h–m“n emprosthen t“n choir“n\). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou t“i s“i onomati eprophˆteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egn“n h–mƒs\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologˆs“ autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:7:26 @{And doeth them not} (\kai mˆ poi“n autous\). The foolish builder put his house on the sands that could not hold in the storm. One is reminded of the words of Jesus at the beginning of the Sermon in strkjv@5:19| about the one "who does and teaches." Hearing sermons is a dangerous business if one does not put them into practice.

rwp@Matthew:8:7 @{I will come and heal him} (\eg“ elth“n therapeus“ auton\). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (\therapeus“\) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (\iathˆsetai\ strkjv@8:8|) as Matthew does in strkjv@8:13| (\iathˆ\). Luke (Luke:9:11|), like a physician, says that Jesus healed (\iato\) those in need of treatment (\therapeias\), but the distinction is not always observed. In strkjv@Acts:28:8| Luke uses \iasato\ of the miraculous healings in Malta by Paul while he employs \etherapeuonto\ (Acts:28:9|) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).

rwp@Matthew:8:9 @{For I also am a man under authority} (\kai gar eg“ anthr“pos hupo exousian\). "Also" is in the text, though the \kai\ here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives). Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word (8:8|), say the word, and it would be done.

rwp@Matthew:8:16 @{When even was come} (\opsias genomenˆs\). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mark:1:21|). Then the crowds came as Jesus stood in the door of Peter's house (Mark:1:33; strkjv@Matthew:8:14|) as all the city gathered there with the sick, "all those who had it bad" (see on ¯Matthew:4:24|) and he healed them "with a word" (\log“i\). It was a never to be forgotten memory for those who saw it.

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

rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hˆmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daim“n\. In Homer \daim“n\ is used synonymously with \theos\ and \thea\. Hesiod employed \daim“n\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).

rwp@Matthew:9:6 @{That ye may know} (\hina eidˆte\). Jesus accepts the challenge in the thoughts of the scribes and performs the miracle of healing the paralytic, who so far only had his sins forgiven, to prove his Messianic power on earth to forgive sins even as God does. The word \exousia\ may mean either power or authority. He had both as a matter of fact. Note same word in strkjv@9:8|. {Then saith he to the sick of the palsy} (\tote legei t“i paralutik“i\). These words of course, were not spoken by Jesus. Curiously enough Matthew interjects them right in the midst of the sayings of Jesus in reply to the scorn of the scribes. Still more remarkable is the fact that Mark (Mark:2:10|) has precisely the same words in the same place save that Matthew has added \tote\, of which he is fond, to what Mark already had. Mark, as we know, largely reports Peter's words and sees with Peter's eyes. Luke has the same idea in the same place without the vivid historical present \legei (eipen t“i paralelumen“i)\ with the participle in place of the adjective. This is one of the many proofs that both Matthew and Luke made use of Mark's Gospel each in his own way. {Take up thy bed} (\ƒron sou tˆn klinˆn\). Pack up at once (aorist active imperative) the rolled-up pallet.

rwp@Matthew:9:16 @{Undressed cloth} (\rhakous agnaphou\). An unfulled, raw piece of woollen cloth that will shrink when wet and tear a bigger hole than ever. {A worse rent} (\cheiron schisma\). Our word "schism." The "{patch}" (\plˆr“ma\, filling up) thus does more harm than good.

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:9:20 @{The border of his garment} (\tou kraspedou tou himatiou\). The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to strkjv@Numbers:15:38|. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words _Jehovah One_ from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her.

rwp@Matthew:9:27 @{As Jesus passed by} (\paragonti Iˆsou\). Associative instrumental case with \ˆkolouthˆsan\. It was the supreme opportunity of these two blind men. Note two demoniacs in strkjv@Matthew:8:28| and two blind men in strkjv@Matthew:20:30|. See the same word \parag“n\ used of Jesus in strkjv@9:9|.

rwp@Matthew:9:30 @{Were opened} (\ˆne“ichthˆsan\). Triple augment (on \oi=“i, e\ and then on preposition \an = ˆn\). {Strictly charged them} (\enebrimˆthˆ autois\). A difficult word, compound of \en\ and \brimaomai\ (to be moved with anger). It is used of horses snorting (Aeschylus, _Theb_. 461), of men fretting or being angry (Daniel:11:30|). Allen notes that it occurs twice in Mark (Mark:1:43; strkjv@14:5|) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John:11:33| with \en heaut“i\). Here and in strkjv@Mark:1:32| it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle \enebrimˆsato\, but Aleph and B have the passive \enebrimˆthˆ\ which Westcott and Hort accept, but without the passive sense (cf. \apekrithˆ\). "The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in strkjv@John:11:33| in look and manner" (McNeile). Bruce translates Euthymius Zigabenus on strkjv@Mark:1:32|: "Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept." "See to it, let no one know it" (\horate, mˆdeis gin“sket“\). Note elliptical change of persons and number in the two imperatives.

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

rwp@Matthew:10:5 @{These twelve Jesus sent forth} (\toutous tous d“deka apesteilen ho Iˆsous\). The word "sent forth" (\apesteilen\) is the same root as "apostles." The same word reappears in strkjv@10:16|. {Way of the Gentiles} (\hodon ethn“n\). Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Matthew:28:19|).

rwp@Matthew:10:10 @{No wallet} (\mˆ pˆran\). 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 \chˆrai\ (spouseless) as \pˆrai\ (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 ergatˆs tˆs trophˆs 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 \trophˆs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\hˆ graphˆ\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergatˆs\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didachˆ_ 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:10:16 @{As sheep in the midst of wolves} (\h“s probata en mes“i luk“n\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

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

rwp@Matthew:10:25 @{Beelzebub} (\beezeboul\ according to B, \beelzeboul\ by most Greek MSS., \beelzeboub\ by many non-Greek MSS.). The etymology of the word is also unknown, whether "lord of a dwelling" with a pun on "the master of the house" (\oikodespotˆn\) or "lord of flies" or "lord of dung" or "lord of idolatrous sacrifices." It is evidently a term of reproach. "An opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth" (Bruce). See strkjv@Matthew:12:24|.

rwp@Matthew:10:34 @{I came not to send peace, but a sword} (\ouk ˆlthon balein eirˆnˆn, alla machairan\). A bold and dramatic climax. The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ's answer to the devil's offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.

rwp@Matthew:11:2 @{John heard in the prison} (\ho de I“anˆs akousas en t“i desm“tˆri“i\). Probably (Luke:7:18|) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts:5:21,23; strkjv@16:26|). See strkjv@Matthew:4:12|. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. _Ant_. XVIII. v.2). John's disciples had access to him. Songs:he sent word by (\dia\, not \duo\ as in strkjv@Luke:7:19|) them to Jesus.

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autˆn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

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

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikai“thˆ apo t“n erg“n autˆs\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \sˆmeia\. The word \sˆmeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekein“i t“i kair“i apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patˆr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \nˆpioi\ knew" (McNeile).

rwp@Matthew:11:28 @{Come unto me} (\deute pros me\). Verses 28 to 30 are not in Luke and are among the special treasures of Matthew's Gospel. No sublimer words exist than this call of Jesus to the toiling and the burdened (\pephortismenoi\, perfect passive participle, state of weariness) to come to him. He towers above all men as he challenges us. "I will refresh you" (\k'ago anapaus“ h–mas\). Far more than mere rest, rejuvenation. The English slang expression "rest up" is close to the idea of the Greek compound \ana-pau“\. It is causative active voice.

rwp@Matthew:11:29 @{Take my yoke upon you and learn of me} (\arate ton zugon mou eph'humas kai mathete ap'emou\). The rabbis used yoke for school as many pupils find it now a yoke. The English word "school" is Greek for leisure (\scholˆ\). But Jesus offers refreshment (\anapausin\) in his school and promises to make the burden light, for he is a meek and humble teacher. Humility was not a virtue among the ancients. It was ranked with servility. Jesus has made a virtue of this vice. He has glorified this attitude so that Paul urges it (Phillipians:2:3|), "in lowliness of mind each counting other better than himself." In portions of Europe today people place yokes on the shoulders to make the burden easier to carry. Jesus promises that we shall find the yoke kindly and the burden lightened by his help. "Easy" is a poor translation of \chrˆstos\. Moffatt puts it "kindly." That is the meaning in the Septuagint for persons. We have no adjective that quite carries the notion of kind and good. The yoke of Christ is useful, good, and kindly. Cf. strkjv@Songs:1:10|.

rwp@Matthew:12:1 @{On the sabbath day through the cornfields} (\tois sabbasin dia t“n sporim“n\). This paragraph begins exactly like strkjv@11:25| "at that season" (\en ekein“i t“i kair“i\), a general statement with no clear idea of time. Songs:also strkjv@14:1|. The word \kairos\ means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

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:12:20 @{A bruised reed} (\kalamon suntetrimmenon\). Perfect passive participle of \suntrib“\. A crushed reed he will not break. The curious augment in \kateaxei\ (future active indicative) is to be noted. The copyists kept the augment where it did not belong in this verb (Robertson, _Grammar_, p. 1212) even in Plato. "Smoking flax" (\linon tuphomenon\). The wick of a lamp, smoking and flickering and going out. Only here in N.T. Flax in strkjv@Exodus:9:31|. Vivid images that picture Jesus in the same strain as his own great words in strkjv@Matthew:11:28-30|.

rwp@Matthew:12:30 @{He that is not with me} (\ho mˆ “n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunag“n\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).

rwp@Matthew:12:34 @{Ye offspring of vipers} (\gennˆmata echidn“n\). These same terrible words the Baptist had used to the Pharisees and Sadducees who came to his baptism (Matthew:3:7|). But these Pharisees had deliberately made their choice and had taken Satan's side. The charge against Jesus of being in league with Satan reveals the evil heart within. The heart "spurts out" (\ekballei\) good or evil according to the supply (treasure, \thˆsaurou\) within. Verse 33| is like strkjv@Matthew:7:17-19|. Jesus often repeated his crisp pungent sayings as every teacher does.

rwp@Matthew:12:36 @{Every idle word} (\pan rhˆma argon\). An ineffective, useless word (\a\ privative and \ergon\). A word that does no good and so is pernicious like pernicious anaemia. It is a solemn thought. Jesus who knows our very thoughts (12:25|) insists that our words reveal our thoughts and form a just basis for the interpretation of character (12:37|). Here we have judgment by words as in strkjv@25:31-46| where Jesus presents judgment by deeds. Both are real tests of actual character. Homer spoke of "winged words" (\pteroenta epea\). And by the radio our words can be heard all round the earth. Who knows where they stop?

rwp@Matthew:12:49 @{Behold my mother and my brothers} (\idou hˆ mˆtˆr mou kai hoi adelphoi mou\). A dramatic wave of the hand towards his disciples (learners) accompanied these words. Jesus loved his mother and brothers, but they were not to interfere in his Messianic work. The real spiritual family of Jesus included all who follow him. But it was hard for Mary to go back to Nazareth and leave Jesus with the excited throng so great that he was not even stopping to eat (Mark:3:20|).

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

rwp@Matthew:13:3 @{Behold, the sower went forth} (\idou ˆlthen ho speir“n\). Matthew is very fond of this exclamation \idou\. It is "the sower," not "a sower." Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can. Christ drew his parables from familiar objects.

rwp@Matthew:13:11 @{To know the mysteries} (\gn“nai ta mustˆria\). Second aorist active infinitive of \gin“sk“\. The word \mustˆrion\ is from \mustˆs\, one initiated, and that from \mue“\ (\mu“\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memuˆmai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustˆrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:15 @{Is waxed gross} (\epachunthˆ\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois “sin bare“s ˆkousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous aut“n ekammusan\). The epic and vernacular verb \kammu“\ is from \katamu“\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mˆpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

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

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

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:23 @{Verily beareth fruit} (\dˆ karpophorei\). Who in reality (\dˆ\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumˆi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zumˆ\, is from \ze“\, to boil, to seethe, and so pervasive fermentation.

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

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

rwp@Matthew:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hˆr“idou\). Locative of time (cf. strkjv@Mark:6:21|) without the genitive absolute. The earlier Greeks used the word \genesia\ for funeral commemorations (birthdays of the dead), \genethlia\ being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word \genesia\ in the papyri (_Fayum Towns_, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (_Sat_. V. 180-183), describes a banquet on Herod's Day. {Danced in the midst} (\“rchˆsato en t“i mes“i\). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an \almeh\, or common dancer.

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

rwp@Matthew:14:20 @{Were filled} (\echortasthˆsan\). Effective aorist passive indicative of \chortaz“\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\t“n klasmat“n\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\d“deka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.

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

rwp@Matthew:15:5 @{But ye say} (\h–meis de legete\). In sharp contrast to the command of God. Jesus had quoted the fifth commandment (Exodus:20:12,16|) with the penalty "die the death" (\thanat“i teleutat“\), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (\korban\) as Mark calls it (Mark:7:11|). All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (\D“ron\) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (\ou mˆ timˆsei\, he shall not honour) from obedience to the fifth commandment. Sometimes unfilial sons paid graft to the rabbinical legalists for such dodges. Were some of these very faultfinders guilty?

rwp@Matthew:15:6 @{Ye have made void the word of God} (\ekur“sate ton logon tou theou\). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. \Kuros\ means force or authority, \akuros\ is without authority, null and void. It is a late verb, \akuro“\ but in the LXX, Gal strkjv@3:17|; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.

rwp@Matthew:15:7 @{Well did Isaiah prophesy of you} (\kal“s eprophˆteusen peri h–m“n Esaias\). There is sarcasm in this pointed application of Isaiah's words (Isaiah:29:13|) to these rabbis. He "beautifully pictured" them. The portrait was to the very life, "teaching as their doctrines the commandments of men." They were indeed far from God if they imagined that God would be pleased with such gifts at the expense of duty to one's parents.

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:15:15 @{Declare unto us the parable} (\phrason h–min tˆn parabolˆn\). Explain the parable (pithy saying) in verse 11|, not in verse 14|. As a matter of fact, the disciples had been upset by Christ's powerful exposure of the "Corban" duplicity and the words about "defilement" in verse 11|.

rwp@Matthew:15:18 @{Out of the mouth} (\ek tou stomatos\). Spoken words come out of the heart and so are a true index of character. By "heart" (\kardias\) Jesus means not just the emotional nature, but the entire man, the inward life of "evil thoughts" (\dialogismoi ponˆroi\) that issue in words and deeds. "These defile the man," not "eating with unwashed hands." The captious quibblings of the Pharisees, for instance, had come out of evil hearts.

rwp@Matthew:15:27 @{Even the dogs} (\kai ta kunaria\). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (\kunaria\) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (\psichi“n\, little morsels, diminutive again) that fall from the table of their masters (\kuri“n\), the children.

rwp@Matthew:15:30 @{And they cast them down at his feet} (\kai eripsan autous para tous podas autou\). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel."

rwp@Matthew:15:36 @{Gave thanks} (\eucharistˆsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogˆsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.

rwp@Matthew:16:2 @{Fair weather} (\eudia\). An old poetic word from \eu\ and \Zeus\ as the ruler of the air and giver of fair weather. Songs:men today say "when the sky is red at sunset." It occurs on the Rosetta Stone and in a fourth century A.D. Oxyr. papyrus for "calm weather" that made it impossible to sail the boat. Aleph and B and some other MSS. omit verses 2 and 3. W omits part of verse 2. These verses are similar to strkjv@Luke:12:54-56|. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew.

rwp@Matthew:16:3 @{Lowring} (\stugnaz“n\). A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in strkjv@Mark:10:22|. Nowhere else in the New Testament. This very sign of a rainy day we use today. The word for "foul weather" (\cheim“n\) is the common one for winter and a storm. {The signs of the times} (\ta sˆmeia t“n kair“n\). How little the Pharisees and Sadducees understood the situation. Soon Jerusalem would be destroyed and the Jewish state overturned. It is not always easy to discern (\diakrinein\, discriminate) the signs of our own time. Men are numerous with patent keys to it all. But we ought not to be blind when others are gullible.

rwp@Matthew:16:4 @Same words in strkjv@12:39| except \tou prophˆtou\, a real doublet.

rwp@Matthew:16:8 @Jesus asks four pungent questions about the intellectual dulness, refers to the feeding of the five thousand and uses the word \kophinous\ (14:20|) for it and \sphuridas\ for the four thousand (15:37|), and repeats his warning (16:11|). Every teacher understands this strain upon the patience of this Teacher of teachers.

rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou z“ntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles). This great confession of Peter means that he and the other disciples believe in Jesus as the Messiah and are still true to him in spite of the defection of the Galilean populace (John 6).

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:18 @{And I also say unto thee} (\k'ag“ de soi leg“\). "The emphasis is not on 'Thou art Peter' over against 'Thou art the Christ,' but on \Kag“\: 'The Father hath revealed to thee one truth, and I also tell you another" (McNeile). Jesus calls Peter here by the name that he had said he would have (John:1:42|). Peter (\Petros\) is simply the Greek word for Cephas (Aramaic). Then it was prophecy, now it is fact. In verse 17| Jesus addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname "Peter" which he had himself given him. Jesus makes a remarkable play on Peter's name, a pun in fact, that has caused volumes of controversy and endless theological strife. {On this rock} (\epi tautˆi tˆi petrƒi\) Jesus says, a ledge or cliff of rock like that in strkjv@7:24| on which the wise man built his house. \Petros\ is usually a smaller detachment of the massive ledge. But too much must not be made of this point since Jesus probably spoke Aramaic to Peter which draws no such distinction (\Kˆphƒ\). What did Jesus mean by this word-play?

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklˆsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:16:18 @{The gates of Hades} (\pulai hƒidou\) {shall not prevail against it} (\ou katischusousin autˆs\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hƒidˆ\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pul“roi hƒidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklˆsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu“\ (literally have strength against, \ischu“\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklˆsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.

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

rwp@Matthew:16:25 @{Save his life} (\tˆn psuchˆn autou s“sai\). Paradoxical play on word "life" or "soul," using it in two senses. Songs:about "saving" and "losing" (\apolesei\).

rwp@Matthew:16:26 @{Gain} (\kerdˆsˆi\) and {profit} (\zˆmi“thˆi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).

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

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

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

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina mˆ skandalis“men autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz“\, to angle, and that from \agkos\, a curve (so also \agkalˆ\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta pr“ton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statˆra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

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

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ai“nion\ and at the end of verse 9| \tou puros\ is added to \tˆn geennan\. This is the first use in Matthew of \ai“nios\. We have it again in strkjv@19:16,29| with \zoˆ\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zoˆn\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin‚_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

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

rwp@Matthew:18:19 @{Shall agree} (\sumph“nˆs“sin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father."

rwp@Matthew:18:34 @{The tormentors} (\tois basanistais\). Not to prison simply, but to terrible punishment. The papyri give various instances of the verb \basaniz“\, to torture, used of slaves and others. "Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds" (Vincent). {Till he should pay all} (\he“s [hou] apod“i pan\). Just as in verse 30|, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt.

rwp@Matthew:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz“\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Matthew:19:6 @{What therefore God hath joined together} (\ho oun ho theos sunezeuxen\). Note "what," not "whom." The marriage relation God has made. "The creation of sex, and the high doctrine as to the cohesion it produces between man and woman, laid down in Gen., interdict separation" (Bruce). The word for "joined together" means "yoked together," a common verb for marriage in ancient Greek. It is the timeless aorist indicative (\sunezeuxen\), true always. {Bill} (\biblion\). A little \biblos\ (see on ¯1:1|), a scroll or document (papyrus or parchment). This was some protection to the divorced wife and a restriction on laxity.

rwp@Matthew:19:8 @{For your hardness of heart} (\pros tˆn sklˆrokardian h–m“n\). The word is apparently one of the few Biblical words (LXX and the N.T.). It is a heart dried up (\sklˆros\), hard and tough. {But from the beginning it hath not been so} (\ap' archˆs de ouk gegonen hout“s\). The present perfect active of \ginomai\ to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent). "How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).

rwp@Matthew:19:9 @{Except for fornication} (\parektos logou porneias\). This is the marginal reading in Westcott and Hort which also adds "maketh her an adulteress" (\poiei autˆn moicheuthˆnai\) and also these words: "and he that marrieth her when she is put away committeth adultery" (\kai ho apolelumenˆn gamˆsas moichatai\). There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in strkjv@5:32|. But, whatever reading is accepted here, even the short one in Westcott and Hort (\mˆ epi porneiƒi\, not for fornication), it is plain that Matthew represents Jesus in both places as allowing divorce for fornication as a general term (\porneia\) which is technically adultery (\moicheia\ from \moicha“ or moicheu“\). Here, as in strkjv@5:31f.|, a group of scholars deny the genuineness of the exception given by Matthew alone. McNeile holds that "the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up." That in my opinion is gratuitous criticism which is unwilling to accept Matthew's report because it disagrees with one's views on the subject of divorce. He adds: "It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai." Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew's report are those who are opposed to remarriage at all. Jesus by implication, as in strkjv@5:31|, does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai.

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin aut“i hoi mathˆtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\hˆ aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamˆsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthr“pos\ and \gunˆ\ contrasted rather than \anˆr\ and \gunˆ\.

rwp@Matthew:19:21 @{If thou wouldest be perfect} (\ei theleis teleios einai\). Condition of the first class, determined as fulfilled. Jesus assumes that the young man really desires to be perfect (a big adjective that, perfect as God is the goal, strkjv@5:48|). {That thou hast} (\sou ta huparchonta\). "Thy belongings." The Greek neuter plural participle used like our English word "belongings." It was a huge demand, for he was rich.

rwp@Matthew:19:24 @{It is easier for a camel to go through a needle's eye} (\eukop“teron estin kamˆlon dia trˆmatos rhaphidos eiselthein\). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, \kamilon\ or \rhaphis\ as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26|). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament. The word for an ordinary needle is \rhaphis\, but, Luke (Luke:18:25|) employs \belonˆ\, the medical term for the surgical needle not elsewhere in the N.T.

rwp@Matthew:19:28 @{In the regeneration} (\en tˆi palingenesiƒi\). The new birth of the world is to be fulfilled when Jesus sits on his throne of glory. This word was used by the Stoics and the Pythagoreans. It is common also in the mystery religions (Angus, _Mystery Religions and Christianity_, pp. 95ff.). It is in the papyri also. We must put no fantastic ideas into the mouth of Jesus. But he did look for the final consummation of his kingdom. What is meant by the disciples also sitting on twelve thrones is not clear.

rwp@Matthew:20:11 @{They murmured} (\egogguzon\). Onomatopoetic word, the meaning suiting the sound. Our words murmur and grumble are similar. Probably here inchoative imperfect, began to grumble. It occurs in old Ionic and in the papyri.

rwp@Matthew:20:13 @{To one of them} (\heni aut“n\). Evidently the spokesman of the group. "Friend" (\hetaire\). Comrade. Songs:a kindly reply to this man in place of an address to the whole gang. strkjv@Genesis:31:40; strkjv@Job:27:21; strkjv@Hosea:13:15|. The word survives in modern Greek.

rwp@Matthew:20:19 @{And to crucify} (\kai staur“sai\). The very word now. The details fall on deaf ears, even the point of the resurrection on the third day.

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

rwp@Matthew:20:24 @{Moved with indignation} (\ˆganaktˆsan\). A strong word for angry resentment. In the papyri. The ten felt that James and John had taken advantage of their relation to Jesus.

rwp@Matthew:20:26 @{Would become great} (\hos an thelˆi megas genesthai\). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (\megaloi\) among Christians as among pagans, but they do not "lord it over" one another (\katakurieuousin\), a LXX word and very expressive, or "play the tyrant" (\katexousiazousin\), another suggestive word. {Your minister} (\h–m“n diakonos\). This word may come from \dia\ and \konis\ (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. strkjv@1:1|. But it more frequently is applied to ministers of the Gospel (1Corinthians:3:5|). The way to be "first" (\pr“tos\), says Jesus, is to be your "servant" (\doulos\), "bond-servant" (verse 27|). This is a complete reversal of popular opinion then and now.

rwp@Matthew:20:28 @{A ransom for many} (\lutron anti poll“n\). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_, pp. 328f. There is the notion of exchange also in the use of \anti\. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in strkjv@Mark:10:45|. But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.

rwp@Matthew:20:34 @{Touched their eyes} (\hˆpsato t“n ommat“n\). A synonym for \ophthalm“n\ in strkjv@Mark:8:23| and here alone in the N.T. In the LXX and a common poetic word (Euripides) and occurs in the papyri. In modern Greek \matia mou\ (abbreviation) means "light of my eye," "my darling." The verb \haptomai\ is very common in the Synoptic Gospels. The touch of Christ's hand would sooth the eyes as they were healed.

rwp@Matthew:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.

rwp@Matthew:21:5 @{The daughter of Zion} (\tˆi thugatri Si“n\). Jerusalem as in strkjv@Isaiah:22:4| (daughter of my people). Songs:Babylon (Isaiah:47:1|), daughter of Tyre for Tyre (Psalms:45:12|). {Riding} (\epibebˆk“s\). Perfect active participle of \epibain“\, "having gone upon." {And upon a colt the foal of an ass} (\kai epi p“lon huion hupozugiou\). These words give trouble if \kai\ is here taken to mean "and." Fritzsche argues that Jesus rode alternately upon each animal, a possible, but needless interpretation. In the Hebrew it means by common Hebrew parallelism "upon an ass, even upon a colt." That is obviously the meaning here in Matthew. The use of \hupozugiou\ (a beast of burden, under a yoke) for ass is common in the LXX and in the papyri (Deissmann, _Bible Studies_ p. 161).

rwp@Matthew:21:9 @{That went before him and that followed} (\hoi proagontes auton kai hoi akolouthountes\). Note the two groups with two articles and the present tense (linear action) and the imperfect \ekrazon\ "were crying" as they went. {Hosanna to the Son of David} (\Hosanna t“i hui“i Daueid\). They were now proclaiming Jesus as the Messiah and he let them do it. "Hosanna" means "Save, we pray thee." They repeat words from the _Hallel_ (Psalms:148:1|) and one recalls the song of the angelic host when Jesus was born (Luke:2:14|). "Hosanna in the highest" (heaven) as well as here on earth.

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

rwp@Matthew:21:24 @{One question} (\logon hena\). Literally "one word" or "a word." The answer to Christ's word will give the answer to their query. The only human ecclesiastical authority that Jesus had came from John.

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

rwp@Matthew:21:42 @{The stone which} (\lithon hon\). Inverse attraction of the antecedent into the case of the relative. {The builders rejected} (\apedokimasan hoi oikodomountes\). From strkjv@Psalms:118:22|. A most telling quotation. These experts in building God's temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.

rwp@Matthew:22:3 @{To call them that were bidden} (\kalesai tous keklˆmenous\). "Perhaps an unconscious play on the words, lost in both A.V. and Rev., {to call the called}" (Vincent). It was a Jewish custom to invite a second time the already invited (Esther:5:8; strkjv@6:14|). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready. {And they would not come} (\kai ouk ˆthelon elthein\). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (John:1:11|). This is "The Hebrew Tragedy" (Conder).

rwp@Matthew:22:10 @{The wedding} (\ho gamos\). But Westcott and Hort rightly read here \ho numph“n\, marriage dining hall. The same word in strkjv@9:15| means the bridechamber.

rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:23:9 @{Call no man your father} (\patera mˆ kalesˆte h–m“n\). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mark:14:36|). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied.

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

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

rwp@Matthew:23:17 @{Ye fools} (\m“roi\). In strkjv@5:22| Jesus had warned against calling a man \m“ros\ in a rage, but here he so terms the blind Pharisees for their stupidity, description of the class. "It shows that not the word but the spirit in which it is uttered is what matters" (McNeile).

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

rwp@Matthew:23:33 @{Ye serpents, ye offspring of vipers} (\opheis gennˆmata echidn“n\). These blistering words come as a climax and remind one of the Baptist (3:17|) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34|). They cut to the bone like whip-cords. {How shall ye escape} (\p“s phugˆte\). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

rwp@Matthew:23:35 @{Zachariah son of Barachiah} (\Zachariou huiou Barachiou\). Broadus gives well the various alternatives in understanding and explaining the presence of "son of Barachiah" here which is not in strkjv@Luke:11:51|. The usual explanation is that the reference is to Zachariah the son of Jehoiada the priest who was slain in the court of the temple (2Chronicles:24:20ff.|). How the words, "son of Barachiah," got into Matthew we do not know. A half-dozen possibilities can be suggested. In the case of Abel a reckoning for the shedding of his blood was foretold (Genesis:4:10|) and the same thing was true of the slaying of Zachariah (2Chronicles:24:22|).

rwp@Matthew:23:37 @{How often would I have gathered} (\posakis ˆthelˆsa episunagein\). More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (\episunagei\) is used of the hen with the compound preposition \hupokat“\. Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John's Gospel.

rwp@Matthew:24:2 @{One stone upon another} (\lithos epi lithon\). Stone upon stone. A startling prediction showing that the gloomy current of the thoughts of Jesus were not changed by their words of admiration for the temple.

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

rwp@Matthew:24:4 @{Lead you astray} (\h–mƒs planˆsˆi\). This warning runs all through the discourse. It is amazing how successful deceivers have been through the ages with their eschatological programs. The word in the passive appears in strkjv@18:12| when the one sheep wanders astray. Here it is the active voice with the causative sense to lead astray. Our word planet comes from this root.

rwp@Matthew:24:6 @{See that ye be not troubled} (\horate mˆ throeisthe\). Asyndeton here with these two imperatives as strkjv@Mark:8:15| \orate blepete\ (Robertson, _Grammar_, p. 949). Look out for the wars and rumours of wars, but do not be scared out of your wits by them. \Throe“\ means to cry aloud, to scream, and in the passive to be terrified by an outcry. Paul uses this very verb (\mˆde throeisthai\) in strkjv@2Thessalonians:2:2| as a warning against excitement over false reports that he had predicted the immediate second coming of Christ. {But the end is not yet} (\all' oup“ estin to telos\). It is curious how people overlook these words of Jesus and proceed to set dates for the immediate end. That happened during the Great War and it has happened since.

rwp@Matthew:24:8 @{The beginning of travail} (\archˆ odin“n\). 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:24:9 @{Ye shall be hated} (\esesthe misoumenoi\). Periphrastic future passive to emphasize the continuous process of the linear action. For tribulation (\thlipsin\ see strkjv@13:21|), a word common in the Acts, Epistles, and Apocalypse for the oppression (pressure) that the Christians received. {For my name's sake} (\dia to onoma mou\). The most glorious name in the world today, but soon to be a byword of shame (Acts:5:41|). The disciples would count it an honour to be dishonoured for the Name's sake.

rwp@Matthew:24:15 @{The abomination of desolation} (\to bdelugma tˆs erem“se“s\). An allusion to strkjv@Daniel:9:27; strkjv@11:31; strkjv@12:11|. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1Macc. strkjv@1:54,59; strkjv@6:7; 2Macc. strkjv@6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke:21:20|) in the temple, an application of the words of Daniel to this dread event. The verb \bdelussomai\ is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke:16:15; strkjv@Revelation:17:4|). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor.

rwp@Matthew:24:15 @{Let him that readeth understand} (\ho anaginosk“n noeit“\). This parenthesis occurs also in strkjv@Mark:13:14|. It is not to be supposed that Jesus used these words. They were inserted by Mark as he wrote his book and he was followed by Matthew.

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

rwp@Matthew:24:29 @{Immediately} (\euthe“s\). This word, common in Mark's Gospel as \euthus\, gives trouble if one stresses the time element. The problem is how much time intervenes between "the tribulation of those days" and the vivid symbolism of verse 29|. The use of \en tachei\ in strkjv@Revelation:1:1| should make one pause before he decides. Here we have a prophetic panorama like that with foreshortened perspective. The apocalyptic pictures in verse 29| also call for sobriety of judgment. One may compare Joel's prophecy as interpreted by Peter in strkjv@Acts:21:16-22|. Literalism is not appropriate in this apocalyptic eschatology.

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

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

rwp@Matthew:25:14 @{Going into another country} (\apodˆm“n\). About to go away from one's people (\dˆmos\), on the point of going abroad. This word in ancient use in this sense. There is an ellipse here that has to be supplied, {It is as when} or {The kingdom of heaven is as when}. This Parable of the Talents is quite similar to the Parable of the Pounds in strkjv@Luke:19:11-28|, but they are not variations of the same story. Some scholars credit Jesus with very little versatility. {His goods} (\ta huparchonta autou\). His belongings, neuter participle used as a substantive.

rwp@Matthew:25:21 @{The joy of thy lord} (\tˆn charin tou kuriou sou\). The word \chara\ or joy may refer to the feast on the master's return. Songs:in verse 23|.

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

rwp@Matthew:25:46 @{Eternal punishment} (\kolasin ai“nion\). The word \kolasin\ comes from \kolaz“\, to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between \m“ria\ (vengeance) and \kolasis\. But the same adjective \ai“nios\ is used with \kolasin\ and \z“ˆn\. If by etymology we limit the scope of \kolasin\, we may likewise have only age-long \z“ˆn\. There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one's mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word \ai“nios\ (from \ai“n\, age, \aevum, aei\) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have "ages of ages" (\ai“nes t“n ai“n“n\).

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnˆmosumon autˆs\) as well as of Jesus.

rwp@Matthew:26:28 @{The Covenant} (\tˆs diathˆkˆs\). The adjective \kainˆs\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thˆke\, from \tithˆmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathˆke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri poll“n ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamarti“n\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

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

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

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

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

rwp@Matthew:26:51 @{One of them that were with Jesus} (\heis t“n meta Iˆsou\). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John:18:10|). The sword or knife was one of the two that the disciples had (Luke:22:38|). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (\“tion\ is diminutive in form, but not in sense, as often in the _Koin‚_). He may have been the leader of the band. His name, Malchus, is also given by John (John:18:10|) because Peter was then dead and in no danger.

rwp@Matthew:26:52 @{Put up again thy sword} (\apostrepson tˆn machairan sou\). Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in strkjv@Luke:22:38| as well as in strkjv@Matthew:5:39| (cf. strkjv@John:18:36|). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off.

rwp@Matthew:26:53 @{Even now} (\arti\). Just now, at this very moment. {Legions} (\legi“nas\). A Latin word. Roman soldiers in large numbers were in Palestine later in A.D. 66, but they were in Caesarea and in the tower of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726 horse in the time of Augustus. But Jesus sees more than twelve legions at his command (one for each apostle) and shows his undaunted courage in this crisis. One should recall the story of Elisha at Dothan (2Kings:6:17|).

rwp@Matthew:26:65 @{He hath spoken blasphemy} (\eblasphˆmˆsen\). There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope. At the beginning of Christ's ministry he occasionally used the word Messiah of himself, but he soon ceased, for it was plain that it would create trouble. The people would take it in the sense of a political revolutionist who would throw off the Roman yoke. If he declined that role, the Pharisees would have none of him for that was the kind of a Messiah that they desired. But the hour has now come. At the Triumphal Entry Jesus let the Galilean crowds hail him as Messiah, knowing what the effect would be. Now the hour has struck. He has made his claim and has defied the High Priest.

rwp@Matthew:26:70 @{I know not what thou sayest} (\ouk oida ti legeis\). It was an affectation of extreme ignorance (Bruce) that deceived no one. It was an easy and ancient dodge and easy subterfuge. Dalman (_Words of Jesus_, 80f.) suggests that Peter used the Galilean Aramaean word for know instead of the Judean Aramaean word which betrayed at once his Galilean residence.

rwp@Matthew:26:75 @{Peter remembered} (\emnˆsthˆ ho Petros\). A small thing, but _magna circumstantia_ (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew:26:34|) which he had then scouted with the proud boast that "even if I must die with thee, yet will I not deny thee" (26:35|). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in strkjv@Matthew:10:33| of denial by Jesus before the Father in heaven. But Peter's revulsion of feeling was as sudden as his sin. {He went out and wept bitterly} (\exelth“n ex“ eklausen pikr“s\). Luke adds that the Lord turned and looked upon Peter (Luke:22:61|). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. Songs:outside he went with a broken heart. The constative aorist here does not emphasize as Mark's imperfect does (Mark:14:72|, \eklaien\) the continued weeping that was now Peter's only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke:22:31f.|). Will Satan show Peter to be all chaff as Judas was?

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

rwp@Matthew:27:6 @{Into the treasury} (\eis ton korbanƒn\). Josephus (_War_ II. 9,4) uses this very word for the sacred treasury. _Korban_ is Aramaic for _gift_ (\d“ron\) as is plain in strkjv@Mark:7:11|. The price of blood (blood-money) was pollution to the treasury (Deuteronomy:23:18f.|). Songs:they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about _Korban_ (Mark:7:1-23; strkjv@Matthew:15:1-20|), but they balk at this blood-money.

rwp@Matthew:27:14 @{And he gave him no answer, not even to one word} (\kai ouk apekrithˆ aut“i pros oude hen rhˆma\). Jesus refused to answer the charges of the Jews (verse 12|). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word." This silent dignity amazed Pilate and yet he was strangely impressed.

rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt“\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Ath“ios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.

rwp@Matthew:27:25 @{His blood be upon us and upon our children} (\to haima autou kai epi ta tekna hˆm“n\). These solemn words do show a consciousness that the Jewish people recognized their guilt and were even proud of it. But Pilate could not wash away his own guilt that easily. The water did not wash away the blood of Jesus from his hands any more than Lady Macbeth could wash away the blood-stains from her lily-white hands. One legend tells that in storms on Mt. Pilatus in Switzerland his ghost comes out and still washes his hands in the storm-clouds. There was guilt enough for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and Pharisees, for the Jewish people as a whole (\pas ho laos\), and for Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This language is no excuse for race hatred today, but it helps explain the sensitiveness between Jew and Christians on this subject. And Jews today approach the subject of the Cross with a certain amount of prejudice.

rwp@Matthew:27:27 @{Into the palace} (\eis to prait“rion\). In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Phillipians:1:13|), but in the provinces it was the palace in which the governor resided as in strkjv@Acts:23:35| in Caesarea. Songs:here in Jerusalem Pilate ordered Jesus and all the band or cohort (\holˆn tˆn speiran\) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin _spira_ was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man.

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinˆn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinˆn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

rwp@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

rwp@Matthew:27:40 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art a son of God," the very language of the devil to Jesus (Matthew:4:3|) in the early temptations, now hurled at Jesus under the devil's prompting as he hung upon the Cross. There is allusion, of course, to the claim of Jesus under oath before the Sanhedrin "the Son of God" (\ho huios tou theou\) and a repetition of the misrepresentation of his words about the temple of his body. It is a pitiful picture of human depravity and failure in the presence of Christ dying for sinners.

rwp@Matthew:27:41 @{The chief priests mocking} (\hoi archiereis empaizontes\). The Sanhedrin in fact, for "the scribes and elders" are included. The word for mocking (\empaizontes, en,\ and \paiz“\, from \pais\, child) means acting like silly children who love to guy one another. These grave and reverend seniors had already given vent to their glee at the condemnation of Jesus by themselves (Matthew:26:67f.|).

rwp@Matthew:27:43 @{Let him deliver him now} (\rhusasth“ nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel“\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).

rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _El“i, el“i, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.

rwp@Matthew:27:49 @{Whether Elijah cometh to save him} (\ei erchetai Eleias s“s“n auton\). The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (\s“s“n\) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in strkjv@John:19:34|, but what makes complete wreck of the context for in verse 50| Jesus cried with a loud voice and was not yet dead in verse 49|. It was a crass mechanical copying by some scribe from strkjv@John:19:34|. See full discussion in my _Introduction to the Textual Criticism of the N.T._

rwp@Matthew:27:54 @{Truly this was the Son of God} (\alˆth“s theou huios ˆn houtos\). There is no article with God or Son in the Greek so that it means "God's Son," either "the Son of God" or "a Son of God." There is no way to tell. Evidently the centurion (\hekatontarchos\ here, ruler of a hundred, Latin word _kenturi“n_ in strkjv@Mark:15:39|) was deeply moved by the portents which he had witnessed. He had heard the several flings at Jesus for claiming to be the Son of God and may even have heard of his claim before the Sanhedrin and Pilate. How much he meant by his words we do not know, but probably he meant more than merely "a righteous man" (Luke:23:47|). Petronius is the name given this centurion by tradition. If he was won now to trust in Christ, he came as a pagan and, like the robber who believed, was saved as Jesus hung upon the Cross. All who are ever saved in truth are saved because of the death of Jesus on the Cross. Songs:the Cross began to do its work at once.

rwp@Matthew:28:8 @{With fear and great joy} (\meta phobou kai charas megalˆs\). A touch of life was this as the excited women ran quickly (\tachu edramon\) as they had been told "to bring his disciples word" (\apaggeilai tois mathˆtais autou\). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark:16:9|), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.

rwp@Matthew:28:19 @{All the nations} (\panta ta ethnˆ\). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this _Magna Charta_ of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (\mathˆteusate\) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (\eis\, not _into_) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See strkjv@Matthew:11:27|, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my _The Christ of the Logia_ in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (\onoma\) here is a common one in the Septuagint and the papyri for power or authority. For the use of \eis\ with \onoma\ in the sense here employed, not meaning _into_, see strkjv@Matthew:10:41f.| (cf. also strkjv@12:41|).

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@Philemon:1:7 @{I had} (\eschon\). Ingressive second aorist active indicative of \ech“\, not \eichomˆn\ as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse 5|). {The hearts} (\ta splagchna\). See strkjv@Phillipians:1:8| for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. {Have been refreshed} (\anapepautai\). Perfect passive indicative of old compound verb \anapau“\ as in strkjv@Matthew:11:28|, a relief and refreshment whether temporary (Mark:6:31|) or eternal (Revelation:14:13|).

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

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

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

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

rwp@Philippians:2:3 @{Through vainglory} (\kata kenodoxian\). Late word, only here in N.T., from \kenodoxos\ (\kenos, doxa\, strkjv@Galatians:5:26|, only here in N.T.), empty pride. {In lowliness of mind} (\tˆi tapeinophrosunˆi\). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Co strkjv@2:18,23|. One of the words, like \tapeinos\ (Matthew:11:29|) and \tapeinophr“n\ (1Peter:3:8|, here alone in N.T.) that Christianity has ennobled and dignified (Acts:20:19|). {Better than himself} (\huperechontas heaut“n\). Present active participle of \huperech“\ in intransitive sense to excel or surpass with the ablative, "excelling themselves." See strkjv@Romans:12:10|.

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

rwp@Philippians:2:15 @{That ye may be} (\hina genˆsthe\). Rather, "that ye may become" (second aorist middle subjunctive of \ginomai\, to become). {Blameless} (\amemptoi\). Free from censure (\memphomai\, to blame). {Harmless} (\akeraioi\). Unmixed, unadulterated as in strkjv@Romans:16:19|. {Without blemish} (\am“ma\). Without spot, "unblemished in reputation and in reality" (Vincent). {In the midst of} (\meson\). Preposition with genitive. {Crooked} (\skolias\). Old word, curved as opposed to \orthos\, straight. See on ¯Acts:2:40|. {Perverse} (\diestrammenˆs\). Perfect passive participle of \diastreph“\, to distort, to twist, to turn to one side (\dia\, in two). Old word. See strkjv@Matthew:17:17; strkjv@Acts:13:10|.

rwp@Philippians:2:16 @{As lights in the world} (\h“s ph“stˆres en kosm“i\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \ph“s\ (light), but \ph“stˆres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech“\. Probably not connected with the preceding metaphor in \ph“stˆres\. The old meaning of the verb \epech“\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."

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

rwp@Philippians:2:30 @{Hazarding his life} (\paraboleusamenos tˆi psuchˆi\). First aorist middle participle of \paraboleu“\ (from the adjective \parabolos\), to place beside. The old Greek writers used \paraballomai\, to expose oneself to danger. But Deissmann (_Light from the Ancient East_, p. 88) cites an example of \paraboleusamenos\ from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word \parabolani\ (riskers) was applied to the Christians who risked their lives for the dying and the dead.

rwp@Philippians:3:2 @{Beware} (\blepete\). Three times for urgency and with different epithet for the Judaizers each time. {The dogs} (\tous kunas\). The Jews so termed the Gentiles which Jesus uses in a playful mood (\kunariois\, little dogs) to the Syro-Phoenician woman (Matthew:15:26|). Paul here turns the phrase on the Judaizers themselves. {The evil workers} (\tous kakous ergatas\). He had already called the Judaizers "deceitful workers" (\ergatai dolioi\) in strkjv@2Corinthians:11:13|. {The concision} (\tˆn katatomˆn\). Late word for incision, mutilation (in contrast with \peritomˆ\, circumcision). In Symmachus and an inscription. The verb \katatemn“\ is used in the LXX only of mutilations (Leviticus:21:5; strkjv@1Kings:18:28|).

rwp@Philippians:3:4 @{Might have} (\ech“n\). Rather, "even though myself having." {Confidence} (\pepoithˆsin\). Late word, condemned by the Atticists, from \pepoitha\ (just used). See strkjv@2Corinthians:1:15; strkjv@3:4|.

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

rwp@Philippians:4:5 @{Your forbearance} (\to epieikes hum“n\). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective (\epi, eikos\) as in strkjv@James:3:17; strkjv@1Timothy:3:3|. Article and neuter singular here= \hˆ epieikeia\ (Acts:24:4; strkjv@2Corinthians:10:1|) like to \chrˆston\ in strkjv@Romans:2:4|. {The Lord is at hand} (\ho kurios eggus\). "The Apostle's watchword" (Lightfoot), as in strkjv@1Corinthians:16:22| (\Maran atha\, Aramaic equivalent, Our Lord cometh). Unless, indeed, \eggus\ here means near in space instead of {nigh} in time.

rwp@Philippians:4:18 @{I have all things} (\apech“ panta\). As a receipt in full in appreciation of their kindness. \Apech“\ is common in the papyri and the ostraca for "receipt in full" (Deissmann, _Bible Studies_, p. 110). See strkjv@Matthew:6:2,5,16|. {I am filled} (\peplˆr“mai\). Perfect passive indicative of \plˆro“\. "Classical Greek would hardly use the word in this personal sense" (Kennedy). {An odour of a sweet smell} (\osmˆn eu“dias\). \Osmˆ\, old word from \oz“\, to smell. \Eu“dia\, old word from \eu\ and \oz“\. In strkjv@Ephesians:5:2| both words come together as here and in strkjv@2Corinthians:2:15| we have \eu“dia\ (only other N.T. example) and in verse strkjv@2Corinthians:2:16| \osmˆ\ twice. \Eu“dias\ here is genitive of quality. {Sacrifice} (\thusian\). Not the act, but the offering as in strkjv@Romans:12:1|. {Well-pleasing} (\euareston\). As in strkjv@Romans:12:1|.

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin‚_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt“\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phaner“sis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Iˆsou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\ed“ken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esˆmanen aposteilas\). "Having sent (first aorist active participle of \apostell“\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \sˆmain“\, from \sˆma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \sˆmeion\, though \sˆmain“\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esˆmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\t“i doul“i autou I“anei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

rwp@Revelation:1:3 @{Blessed} (\makarios\). As in strkjv@Matthew:5:3ff|. This endorses the book as a whole. {He that readeth} (\ho anagin“sk“n\). Present active singular articular participle of \anagin“sk“\ (as in strkjv@Luke:4:16|). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Corinthians:3:14f.|). The church reader (\anagn“stˆs\, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (1:4|) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. {They that hear} (\hoi akouontes\). Present active plural articular participle of \akou“\ (the audience). {And keep} (\kai tˆrountes\). Present active participle of \tˆre“\, a common Johannine word (1John:2:4|, etc.). Cf. strkjv@Matthew:7:24|. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). {Written} (\gegrammena\). Perfect passive participle of \graph“\. {For the time is at hand} (\ho gar kairos eggus\). Reason for listening and keeping. On \kairos\ see strkjv@Matthew:12:1|, time of crisis as in strkjv@1Corinthians:7:29|. How near \eggus\ (at hand) is we do not know any more than we do about \en tachei\ (shortly) in strkjv@1:1|.

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:1:6 @{And he made} (\kai epoiˆsen\). Change from the participle construction, which would be \kai poiˆsanti\ (first aorist active of \poie“\) like \lusanti\ just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in strkjv@1:18; strkjv@2:2,9,20; strkjv@3:9; strkjv@7:14; strkjv@14:2f.; strkjv@15:3|. {Kingdom} (\basileian\). Songs:correctly Aleph A C, not \basileis\ (P cursives). Perhaps a reminiscence of strkjv@Exodus:19:6|, a kingdom of priests. In strkjv@5:10| we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in strkjv@Galatians:3; strkjv@Romans:9|. {To be priests} (\hiereis\). In apposition with \basileian\, but with \kai\ (and) in strkjv@5:10|. Each member of this true kingdom is a priest unto God, with direct access to him at all times. {Unto his God and Father} (\t“i the“i kai patri autou\). Dative case and \autou\ (Christ) applies to both \the“i\ and \patri\. Jesus spoke of the Father as his God (Matthew:27:46; strkjv@John:20:17|) and Paul uses like language (Ephesians:1:17|), as does Peter (1Peter:1:3|). {To him} (\aut“i\). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in strkjv@5:13; strkjv@7:10; strkjv@1Peter:4:11; strkjv@2Peter:3:18; strkjv@2Timothy:4:18; He strkjv@13:21|. These same words (\hˆ doxa kai to kratos\) in strkjv@1Peter:4:11|, only \hˆ doxa\ in strkjv@2Peter:3:18; strkjv@2Timothy:4:18|, but with several others in strkjv@Revelation:5:13; strkjv@7:10|.

rwp@Revelation:1:9 @{I John} (\Eg“ I“anˆs\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoin“nos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoin“nos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\tˆi\) with \thlipsei\ (tribulation), \basileiƒi\ (kingdom), \hupomonˆi\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomonˆ\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Iˆsou\), a phrase on a par with Paul's common \en Christ“i\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomˆn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en tˆi nˆs“i tˆi kaloumenˆi Patm“i\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tˆn marturian Iˆsou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomˆn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en tˆi kuriakˆi hˆmerƒi\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hˆmera Sebastˆ\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hˆmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis“ mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\ph“nˆn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\h“s salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legousˆs\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \ph“nˆn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalousˆs\ also agrees with \salpiggos\.

rwp@Revelation:1:13 @{One like unto a son of man} (\homoion huion anthr“pou\). Note accusative here with \homoion\ (object of \eidon\) as in strkjv@14:14| and not the associative-instrumental as is usual (1:15; strkjv@4:3,6|). Charles holds that \homoion\ here has the sense of \h“s\ (as) and compares strkjv@4:6; strkjv@22:1| for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man" for Christ is the Son of man. He is like "a son of man," but not a man. {Clothed} (\endedumenon\). Perfect passive participle of \endu“\, accusative case agreeing with \homoion\. {A garment down to the foot} (\podˆrˆ\). Old adjective \podˆrˆs\ (from \pous\, foot, and \air“\), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply \chit“na\ or \esthˆta\ (garment). {Girt about} (\periez“smenon\). Perfect passive participle of \periz“nnumi\, accusative singular agreeing with \homoion\. {At the breasts} (\pros tois mastois\). Old word for breasts of a woman (Luke:11:27; strkjv@23:29|) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see strkjv@Mark:5:11|. {With a golden girdle} (\z“nˆn chrusƒn\). Accusative case again retained with the passive participle (verb of clothing). Note also \chrusƒn\ (vernacular _Koin‚_) rather than the old form, \chrusˆn\.

rwp@Revelation:1:14 @{As white wool} (\h“s erion leukon\). \Erion\ (wool) in N.T. only here and strkjv@Hebrews:9:19|, though old word. The person of the Lord Jesus is here described in language largely from strkjv@Daniel:7:9| (the Ancient of Days). {White as snow} (\h“s chi“n\). Just "as snow," also in strkjv@Daniel:7:9|. In N.T. only here and strkjv@Matthew:28:3|. {As a flame of fire} (\h“s phlox puros\). In strkjv@Daniel:7:9| the throne of the Ancient of Days is \phlox puros\, while in strkjv@Daniel:10:6| the eyes of the Ancient of Days are \lampades puros\ (lamps of fire). See also strkjv@2:18; strkjv@19:12| for this bold metaphor (like strkjv@Hebrews:1:7|).

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

rwp@Revelation:1:16 @{And he had} (\kai ech“n\). "And having," present active participle of \ech“\, loose use of the participle (almost like \eiche\, imperfect) and not in agreement with \autou\, genitive case. This is a common idiom in the book; a Hebraism, Charles calls it. {In his right hand} (\en tˆi dexiƒi cheiri\). For safe keeping as in strkjv@John:10:28|. {Seven stars} (\asteras hepta\). Symbols of the seven churches (verse 20|), seven planets rather than Pleiades or any other constellation like the bear. {Proceeded} (\ekporeuomenˆ\). Present middle participle of \ekporeuomai\, old compound (Matthew:3:5|) used loosely again like \ech“n\. {A sharp two-edged sword} (\romphaia distomos oxeia\). "A sword two-mouthed sharp." \Romphaia\ (as distinct from \machaira\) is a long sword, properly a Thracian javelin, in N.T. only strkjv@Luke:2:35; strkjv@Revelation:1:16; strkjv@2:12; strkjv@Hebrews:4:12|. See \stoma\ used with \machairˆs\ in strkjv@Luke:21:24| (by the mouth of the sword). {Countenance} (\opsis\). Old word (from \opt“\), in N.T. only here, strkjv@John:7:24; strkjv@11:44|. {As the sun shineth} (\h“s ho hˆlios phainei\). Brachylogy, "as the sun when it shines." For \phainei\ see strkjv@John:1:5|.

rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt“\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethˆken\). First aorist active indicative of \tithˆmi\. The act restored John's confidence. {Fear not} (\mˆ phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg“ eimi ho pr“tos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho z“n\). Present active articular participle of \za“\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.

rwp@Revelation:1:18 @{And I was dead} (\kai egenomˆn 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} (\z“n eimi\). Periphrastic present active indicative, "I am living," as the words \ho z“n\ just used mean. {Forevermore} (\eis tous ai“nas t“n ai“n“n\). "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 hƒidou\). 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:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

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

rwp@Revelation:2:2 @{I know} (\oida\). Rather than \gin“sk“\ and so "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass" (Swete). Songs:also in strkjv@2:9,13,19; strkjv@3:1,8,15|. For the distinction see strkjv@John:21:17|, "where the universal knowledge passes into the field of special observation." {Works} (\erga\). The whole life and conduct as in strkjv@John:6:29|. {And thy toil and patience} (\kai ton kopon kai tˆn hupomonˆn sou\). "Both thy toil and patience," in explanation of \erga\, and see strkjv@1Thessalonians:1:3|, where all three words (\ergon, kopos, hupomonˆ\) occur together as here. See strkjv@14:13| for sharp distinction between \erga\ (activities) and \kopoi\ (toils, with weariness). Endurance (\hupomonˆ\) in hard toil (\kopos\). {And that} (\kai hoti\). Further explanation of \kopos\ (hard toil). {Not able} (\ou dunˆi\). This _Koin‚_ form for the Attic \dunasai\ (second person singular indicative middle) occurs also in strkjv@Mark:9:22; strkjv@Luke:16:2|. {Bear} (\bastasai\). First aorist active infinitive of \bastaz“\, for which verb see strkjv@John:10:31; strkjv@12:6; strkjv@Galatians:6:2|. These evil men were indeed a heavy burden. {And didst try} (\kai epeirasas\). First aorist active indicative of \peiraz“\, to test, a reference to a recent crisis when these Nicolaitans (verse 6|) were condemned. The present tenses (\dunˆi, echeis\) indicate the continuance of this attitude. Cf. strkjv@1John:4:1|. {Which call themselves apostles} (\tous legontas heautous apostolous\). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2Corinthians:11:5,13; strkjv@12:11|). Paul had foretold such false teachers (Gnostics), grievous wolves, in strkjv@Acts:20:29|; in sheep's clothing, Jesus had said (Matthew:7:15|). {And they are not} (\kai ouk eisin\). A parenthesis in Johannine style (John:2:9; strkjv@3:9; strkjv@1John:3:1|) for \kai ouk ontas\ to correspond to \legontas\. {And didst find} (\kai heures\). Second aorist active indicative of \heurisk“\. Dropping back to the regular structure parallel with \epeirasas\. {False} (\pseudeis\). Predicate accusative plural of \pseudˆs\, self-deceived deceivers as in strkjv@21:8|.

rwp@Revelation:2:3 @{Thou hast} (\echeis\). Continued possession of patience. {Didst bear} (\ebastasas\). First aorist indicative of \bastaz“\, repeated reference to the crisis in verse 2|. {And hast not grown weary} (\kai ou kekopiakes\). Perfect active indicative of \kopia“\, old verb, to grow weary (Matthew:6:28|), play on the word \kopos\, late form in \-es\, for the regular \-as\ (\lelukas\). like \aphˆkes\ (verse 4|) and \pept“kes\ (verse 5|). "Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership" (Moffatt).

rwp@Revelation:2:7 @{He that hath an ear} (\ho ech“n ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\t“i nik“nti\). Dative of the present (continuous victory) active articular participle of \nika“\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\d“s“\). Future active of \did“mi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi“\. {Of the tree of life} (\ek tou xulou tˆs z“ˆs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en t“i paradeis“i tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satanƒ\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate“\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Iˆsous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tˆn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanthˆ\). First aorist passive indicative of \apoktein“\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satanƒs katoikei\), repeated for emphasis.

rwp@Revelation:2:17 @{Of the hidden manna} (\tou manna tou kekrummenou\). "Of the manna the hidden" (perfect passive articular participle of \krupt“\). The partitive genitive, the only N.T. example with \did“mi\, though Q reads \to\ (accusative) here. For examples of the ablative with \apo\ and \ek\ see Robertson, _Grammar_, p. 519. See strkjv@John:6:31,49| for the indeclinable word \manna\. The golden pot of manna was "laid up before God in the ark" (Exodus:16:23|). It was believed that Jeremiah hid the ark, before the destruction of Jerusalem, where it would not be discovered till Israel was restored (II Macc. strkjv@2:5ff.). Christ is the true bread from heaven (John:6:31-33, 48-51|) and that may be the idea here. Those faithful to Christ will have transcendent fellowship with him. Swete takes it to be "the life-sustaining power of the Sacred Humanity now hid with Christ in God." {A white stone} (\psˆphon leukˆn\). This old word for pebble (from \psa“\, to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in strkjv@Acts:26:10|, where Paul speaks of "depositing his pebble" (\katˆnegka psˆphon\) or casting his vote. The white stone with one's name on it was used to admit one to entertainments and also as an amulet or charm. {A new name written} (\onoma kainon gegrammenon\). Perfect passive predicate participle of \graph“\. Not the man's own name, but that of Christ (Heitmuller, _Im Namen Jˆsu_, p. 128-265). See strkjv@3:12| for the name of God so written on one. The man himself may be the \psˆphos\ on which the new name is written. "The true Christian has a charmed life" (Moffatt). {But he that receiveth it} (\ei mˆ ho lamban“n\). "Except the one receiving it." See strkjv@Matthew:11:27| for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also strkjv@Revelation:19:12|.

rwp@Revelation:2:18 @{In Thyatira} (\en Thuateirois\). Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since B.C. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (Acts:16:14f.|), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a "prophetess" who defied the church there. Ramsay calls it "Weakness Made Strong" (_op. cit._, p. 316). {The Son of God} (\ho huios tou theou\). Here Jesus is represented as calling himself by this title as in strkjv@John:11:4| and as he affirms on oath in strkjv@Matthew:26:63f|. "The Word of God" occurs in strkjv@19:13|. {His eyes like a flame of fire} (\tous ophthalmous autou h“s phloga puros\). As in strkjv@1:14|. {His feet like burnished brass} (\hoi podes autou homoioi chalkoliban“i\). As in strkjv@1:15|.

rwp@Revelation:2:23 @{I will kill with death} (\apokten“ en thanat“i\). Future (volitive) active of \apoktein“\ with the tautological (cognate) \en thanat“i\ (in the sense of pestilence) as in strkjv@Ezekiel:33:27|. {Her children} (\ta tekna autˆs\). Either her actual children, like the fate of Ahab's sons (2Kings:10:7|) or "her spiritual progeny" (Swete) who have completely accepted her Nicolaitan practices. {Shall know} (\gn“sontai\). Future (ingressive punctiliar) middle of \gin“sk“\, "shall come to know." "The doom of the offenders was to be known as widely as the scandal had been" (Charles). {Searcheth} (\eraun“n\). Present active articular participle of \erauna“\, to follow up, to track out, late form for \ereuna“\, from strkjv@Jeremiah:17:10|. {Reins} (\nephrous\). Old word for kidneys, here only in N.T., quoted also with \kardias\ from strkjv@Jeremiah:17:10|. See strkjv@22:17| for the reward of punishment.

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

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball“\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou mˆ exaleips“\). Strong double negative \ou mˆ\ and the first aorist active (or future) of \exaleiph“\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek tˆs biblou tˆs z“ˆs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nik“n\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

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

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

rwp@Revelation:3:15 @{Neither cold} (\oute psuchros\). Old word from \psuch“\, to grow cold (Matthew:24:12|), in N.T. only strkjv@Matthew:10:42| and this passage. {Nor hot} (\oute zestos\). Late verbal from \ze“\, to boil, (Romans:12:11|), boiling hot, here only in N.T. {I would thou wert} (\ophelon ˆs\). Wish about the present with \ophelon\ (really \“phelon\, second aorist active indicative of \opheil“\, without augment) with the imperfect \ˆs\ (instead of the infinitive) as in strkjv@2Corinthians:11:1|, when the old Greek used \eithe\ or \ei gar\. See strkjv@1Corinthians:4:8| for the aorist indicative and strkjv@Galatians:5:12| for the future.

rwp@Revelation:3:18 @{I counsel} (\sumbouleu“\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz“\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepur“menon ek puros\). Perfect passive participle of \puro“\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutˆsˆis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute“\, spiritual riches. {That thou mayest clothe thyself} (\hina peribalˆi\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball“\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\mˆ phaner“thˆi\). Continued purpose clause with negative \mˆ\ and first aorist passive subjunctive of \phanero“\. {Nakedness} (\gumnotˆtos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri“\, late compound (\en, chri“\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepˆis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).

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

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

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai ph“nai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \ˆsan\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

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

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:5:1 @{In the right hand} (\epi tˆn dexian\). "Upon the right hand" (\epi\, not \en\), the open palm. Anthropomorphic language drawn from strkjv@Ezekiel:2:9f|. {A book} (\biblion\). Diminutive of \biblos\, but no longer so used, \biblaridion\ occurring instead (10:2|). {Written} (\gegrammenon\). Perfect passive predicate participle of \graph“\. {Within and on the back} (\es“then kai opisthen\). "Within and behind." Description of a roll like that in strkjv@Luke:4:17|, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (\opisthen\), and so was an \opisthographon\ like that in strkjv@Ezekiel:2:10|. There are many allegorical interpretations of this fact which are all beside the point. {Sealed} (\katesphragismenon\). Perfect passive predicate participle of \katasphragiz“\, old compound (perfective use of \kata\), to seal up (down), here only in N.T. {With seven seals} (\sphragisin hepta\). Instrumental case of \sphragis\, old word used in various senses, proof or authentication (1Corinthians:9:2; strkjv@Romans:4:11|), signet-ring (Revelation:7:2|), impression made by the seal (Revelation:9:4; strkjv@2Timothy:2:19|), the seal on books closing the book (Revelation:5:1,2,5,9; strkjv@6:1,3,5,7,9,12; strkjv@8:1|). "A will in Roman law bore the seven seals of the seven witnesses" (Charles). But this sealed book of doom calls for no witnesses beyond God's own will. Alford sees in the number seven merely the completeness of God's purposes.

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mes“i\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestˆkos\). Second perfect active (intransitive of \histˆmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestˆk“s\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\h“s esphagmenon\). Perfect passive predicate participle of \sphaz“\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \H“s\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\ech“n\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell“\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \z“a\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote ˆnoixen to arnion\). First aorist active indicative of \anoig“\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan ˆnoixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek t“n\, etc.). Songs:\henos ek t“n\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en ph“nˆi brontˆs\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:6:2 @{And I saw and behold} (\kai eidon kai idou\). This combination is frequent in the Apocalypse (4:1; strkjv@6:2,5,8; strkjv@14:1,14; strkjv@19:11|). {A white horse} (\hippos leukos\). In strkjv@Zechariah:6:1-8| we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession. {Had} (\ech“n\). Agreeing in gender and case with \ho kathˆmenos\. {A bow} (\toxon\). Old word (Zechariah:9:13f.| of a great bow), here only in N.T. {Was given} (\edothˆ\). First aorist passive indicative of \did“mi\. {A crown} (\stephanos\). See on ¯4:4| for this word. {He came forth} (\exˆlthen\). Second aorist active indicative of \exerchomai\, either to come out or to go out (went forth). {Conquering} (\nik“n\). Present active participle of \nika“\. {And to conquer} (\kai hina nikˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \nika“\. Here \h“s nikˆs“n\ (future active participle with \h“s\) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in strkjv@19:11f.|, whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."

rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tˆn eirˆnˆn ek tˆs gˆs\). Second aorist active infinitive of \lamban“\, and here the nominative case, the subject of \edothˆ\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina allˆlous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz“\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megalˆ\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).

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

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

rwp@Revelation:6:9 @{Under the altar} (\hupokat“ tou thusiastˆriou\). "Under" (\hupokat“\), for the blood of the sacrifices was poured at the bottom of the altar (Leviticus:4:7|). The altar of sacrifice (Exodus:39:39; strkjv@40:29|), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see strkjv@Matthew:5:23f.|, often in Rev. (Revelation:8:3,5; strkjv@9:13; strkjv@11:1; strkjv@14:18; strkjv@16:7|). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews:8:5|). The Lamb was slain (5:6,9,12|) and these martyrs have followed the example of their Lord. {The souls} (\tas psuchas\). The lives, for the life is in the blood (Leviticus:17:11|), were given for Christ (Phillipians:2:17; strkjv@2Timothy:4:6|). {Of the slain} (\t“n esphagmen“n\). See strkjv@5:6|. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. {For the word of God} (\dia ton logon tou theou\). As in strkjv@1:9|, the confession of loyalty to Christ as opposed to emperor-worship. {And for the testimony which they held} (\kai dia tˆn marturian hˆn eichon\). See also strkjv@1:9|. Probably \kai\ equals "even" here, explaining the preceding. The imperfect tense \eichon\ suits the repetition of the witness to Christ and the consequent death.

rwp@Revelation:6:11 @{A white robe} (\stolˆ leukˆ\). Old word from \stell“\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapaus“ntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau“\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\he“s plˆr“th“sin\). Future indefinite temporal clause with \he“s\ and the first aorist passive subjunctive of \plˆro“\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell“\ (about to be, going to be) with the present passive infinitive of \apoktenn“\, Aeolic and late form for \apoktein“\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei“\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\h“s sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\h“s haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31| about the sun being turned into darkness and the moon into blood as pointing to the events of the day of Pentecost as also "the great day of the Lord." Peter's interpretation of Joel should make us cautious about too literal an exegesis of these grand symbols.

rwp@Revelation:6:13 @{Her unripe figs} (\tous olunthous autˆs\). An old word (Latin _grossi_) for figs that grow in winter and fall off in the spring without getting ripe (Songs:2:11f.|), here only in N.T. Jesus used the fig tree (Mark:13:28|) as a sign of the "end of the world's long winter" (Swete). Cf. strkjv@Isaiah:34:4; strkjv@Nahum:3:12|. {When she is shaken of a great wind} (\hupo anemou megalou seiomenˆ\). Present passive participle of \sei“\, "being shaken by a great wind." See strkjv@Matthew:11:7| for the reed so shaken.

rwp@Revelation:6:15 @{The princes} (\hoi megistƒnes\). Late word from the superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in strkjv@Mark:6:21; strkjv@Revelation:6:15; strkjv@18:23|, for the grandees, the persecuting proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The commanders of thousands, the military tribunes (Mark:6:21; strkjv@19:18|). {The rich} (\hoi plousioi\). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James:5:4f.|). {The strong} (\hoi ischuroi\). Who usually scoff at fear. See the list in strkjv@13:16; strkjv@19:18|. Cf. strkjv@Luke:21:26|. {Every bondman} (\pƒs doulos\) {and freeman} (\kai eleutheros\). The two extremes of society. {Hid themselves in the caves and in the rocks of the mountains} (\ekrupsan heautous eis ta spˆlaia kai eis tas petras t“n ore“n\). Based on strkjv@Isaiah:2:10,18f|. First aorist active indicative of \krupt“\ with the reflexive pronoun. For the old word \spˆlaion\ see strkjv@Matthew:21:13; strkjv@Hebrews:11:38|. \Ore“n\ is the uncontracted Ionic form (for \or“n\) of the genitive plural of \oros\ (mountain).

rwp@Revelation:6:17 @{The great day} (\hˆ hˆmera hˆ megalˆ\). The phrase occurs in the O.T. prophets (Joel:2:11,31; strkjv@Zephaniah:1:14|. Cf. strkjv@Jude:1:6|) and is here combined with "of their wrath" (\tˆs orgˆs aut“n\) as in strkjv@Zephaniah:1:15,18; strkjv@2:3; Rom strkjv@2:5|. "Their" (\aut“n\) means the wrath of God and of the Lamb put here on an equality as in strkjv@1:17f., strkjv@22:3,13; strkjv@1Thessalonians:3:11; strkjv@2Thessalonians:2:16|. Beckwith holds that this language about the great day having come "is the mistaken cry of men in terror caused by the portents which are bursting upon them." There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. {And who is able to stand?} (\kai tis dunatai stathˆnai?\). Very much like the words in strkjv@Nahum:1:6; strkjv@Malachi:3:2|. First aorist passive infinitive of \histˆmi\. It is a rhetorical question, apparently by the frightened crowds of verse 15|. Swete observes that the only possible answer to that cry is the command of Jesus in strkjv@Luke:21:36|: "Keep awake on every occasion, praying that ye may get strength to stand (\stathˆnai\, the very form) before the Son of Man."

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

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

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

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

rwp@Revelation:7:16 @{They shall hunger no more} (\ou peinasousin eti\). Future tense of \peina“\, old verb with late form instead of \peinˆsousin\ 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 dipsˆsousin 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 mˆ pesˆi\). Strong double negative \oude mˆ\ 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 pƒn 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 \pƒn\ (all) for "not any" is common in N.T. Cf. strkjv@Psalms:121:6|.

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mes“i tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain“\ (from \poimˆn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hodˆ gˆsei autous\). Future active of \hodˆge“\, old word (from \hodˆgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi z“ˆs pˆgas hudat“n\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \z“ˆs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph“\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pƒn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalm“n\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

rwp@Revelation:8:3 @{Another angel} (\allos aggelos\). Not one of the seven of verse 2| and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6|. {Stood} (\estathˆ\). Ingressive first aorist passive of \histˆmi\ (intransitive), "took his place." {Over the altar} (\epi tou thusiastˆriou\). See strkjv@6:9| for the word for the burnt-offering, here apparently the altar of incense (clearly so in strkjv@Luke:1:11|; possibly also strkjv@Revelation:9:13|), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative \epi to thusiastˆrion\. {A golden censer} (\liban“ton chrusoun\). Old word for frankincense (from \libanos\, strkjv@Matthew:2:11; strkjv@Revelation:18:13|), but here alone in N.T. and for censer, as is plain by the use of \chrusoun\ (golden) with it. Cf. strkjv@1Kings:7:50|. {Much incense} (\thumiamata polla\). See strkjv@5:8| for \thumiama\ (the aromatic substance burnt, also in strkjv@18:13|), but here for the live coals on which the incense falls. {That he should add} (\hina d“sei\). Sub-final clause (subject of \edothˆ\, was given, singular because \thumiamata\ neuter plural) with \hina\ and the future active indicative of \did“mi\, to give, instead of \d“i\, the second aorist subjunctive. {Unto the prayers} (\tais proseuchais\). Dative case. In strkjv@5:18| the \thumiamata\ are the prayers. {Upon the golden altar} (\epi to thusiastˆrion to chrusoun to\). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus:30:1ff.; strkjv@Leviticus:4:17|). Note triple article here \to\ (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

rwp@Revelation:8:4 @{The smoke} (\ho kapnos\). Old word, in N.T. only strkjv@Acts:2:19; strkjv@Revelation:8:4; strkjv@9:2f., 17f.; strkjv@14:11; strkjv@15:8; strkjv@18:9,18; strkjv@19:3|. Here from the incense in the angel's hand. {With the prayers} (\tais proseuchais\). Songs:associative-instrumental case, but it may be dative as in verse 3| (for).

rwp@Revelation:8:13 @{An eagle} (\henos aetou\). "One eagle," perhaps \henos\ (\heis\) used as an indefinite article (9:13; strkjv@18:21; strkjv@19:17|). See strkjv@4:7| also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy:28:49; strkjv@Hosea:8:1; strkjv@Habbakkuk:1:8|). {Flying in mid-heaven} (\petomenou en mesouranˆmati\). Like the angel in strkjv@14:6| and the birds in strkjv@19:17|. \Mesouranˆma\ (from \mesourane“\ to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because three trumpets yet to come. In strkjv@18:10,16,19| the double \ouai\ is merely for emphasis. {For them that dwell on the earth} (\tous katoikountas\). Accusative of the articular present active participle of \katoike“\, is unusual (Aleph Q here and also in strkjv@12:12|) as in strkjv@Matthew:11:21|. There is even a nominative in strkjv@18:10|. {By reason of the other voices} (\ek t“n loip“n ph“n“n\). "As a result of (\ek\) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" (\t“n tri“n aggel“n t“n mellont“n salpizein\).

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

rwp@Revelation:9:2 @{Opened} (\ˆnoixen\). First aorist active indicative of \anoignumi\. With the "key" (\kleis\). {As the smoke of a great furnace} (\h“s kapnos kaminou megalˆs\). The plague of demonic locusts is here turned loose. \Kaminos\ is old word for a smelting-furnace, already in strkjv@1:15|. {Were darkened} (\eskot“thˆ\). First aorist passive indicative of \skoto“\, old causative verb from \skotos\, in N.T. only here, strkjv@16:10; strkjv@Ephesians:4:18|. {By reason of} (\ek\). "Out of," as a result of (8:13|).

rwp@Revelation:9:5 @{That they should not kill them} (\hina mˆ apoktein“sin autous\). Sub-final object clause (subject of \edothˆ\) with \hina mˆ\ 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 basanisthˆsontai\). 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} (\mˆnas 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 paisˆi anthr“pon\). 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:9:7 @{The shapes} (\ta homoi“mata\). Old word from \homoio“\, to make like (from \homoios\, like), likeness, in N.T. only here, strkjv@Romans:5:14; strkjv@Phillipians:2:7|, "the likenesses were like" (\homoia\). \Homoi“ma\ is "midway between \morphˆ\ and \schˆma\" (Lightfoot). {Unto horses} (\hippois\). Associative-instrumental case, as is the rule with \homoios\ (1:15; strkjv@2:18; strkjv@4:6ff.; strkjv@9:10,19; strkjv@11:1; strkjv@13:2,11|), but with the accusative in strkjv@1:13; strkjv@14:14|. Songs:also \homoioi chrus“i\ (like gold) in this same verse. {Prepared for war} (\hˆtoimasmenois eis polemon\). Perfect passive participle of \hetoimaz“\. This imagery of war-horses is like that in strkjv@Joel:2:4f|. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German _Heupferd_ (hay horse), and in Italian _cavalett_ a little horse" (Vincent). {As it were crowns} (\hos stephanoi\). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; strkjv@6:2; strkjv@12:1; strkjv@14:14|). These locusts of the abyss have another peculiar feature. {As men's faces} (\h“s pros“pa anthr“p“n\). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

rwp@Revelation:9:10 @{Tails} (\ouras\). Old word, in N.T. only in strkjv@Revelation:9:10,19; strkjv@12:4|. {Like unto scorpions} (\homoias skorpiois\). Aleph A wrongly have \homoiois\ (agreeing with \skorpiois\ instead of with \ouras\). It is a condensed idiom for "like unto the tails of the scorpions" as we have it in strkjv@13:11| (cf. strkjv@Matthew:5:20; strkjv@1John:2:2|). {Stings} (\kentra\). Old word from \kentre“\ (to prick, to sting), in N.T. only here, strkjv@Acts:26:14| (about Paul); strkjv@1Corinthians:15:55| (about death). It is used "of the spur of a cock, the quill of the porcupine, and the stings of insects" (Vincent). It was the goad used for oxen (Proverbs:26:3; strkjv@Acts:26:14|). {In their tails} (\en tais ourais aut“n\). This locates "their power to hurt" (\hˆ exousia aut“n adikˆsai\, infinitive here, \hina adikˆsousin\ in strkjv@9:4|) in their tails. It might have been in other organs.

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

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

rwp@Revelation:9:21 @{Of their murders} (\ek t“n phon“n aut“n\). Heads the list, but "sorceries" (\ek t“n pharmak“n\) comes next. \Pharmakon\ was originally enchantment, as also in strkjv@Revelation:21:8|, then drug. For \pharmakia\ see strkjv@Revelation:18:34; strkjv@Galatians:5:20|. The two other items are fornication (\porneias\) and thefts (\klemmat“n\, old word from \klept“\, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in strkjv@Mark:7:21; strkjv@Galatians:5:20; strkjv@Revelation:21:8; strkjv@22:15|. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."

rwp@Revelation:10:1 @{Another strong angel} (\allon aggelon ischuron\). But the seventh trumpet does not sound till strkjv@11:15|. This angel is not one of the seven or of the four, but like the other strong angel in strkjv@5:2; strkjv@18:21| or the other angel in strkjv@14:6,15|. The sixth trumpet of strkjv@9:13| ends in strkjv@9:21|. The opening of the seventh seal was preceded by two visions (chapter strkjv@Revelation:7|) and so here the sounding of the seventh trumpet (11:15|) is preceded by a new series of visions (10:1-11:14|). {Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active participle of \katabain“\ picturing the process of the descent as in strkjv@20:1| (cf. strkjv@3:12|). {Arrayed with a cloud} (\peribeblˆmenon nephelˆn\). Perfect passive participle of \periball“\ with accusative case retained as in strkjv@7:9,13|. Not proof that this angel is Christ, though Christ will come on the clouds (1:7|) as he ascended on a cloud (Acts:1:9|). God's chariot is in the clouds (Psalms:104:3|), but this angel is a special messenger of God's. {The rainbow} (\hˆ iris\). See strkjv@4:3| for this word. The construction here is changed from the accusative to the nominative. {As the sun} (\h“s ho hˆlios\). The very metaphor applied to Christ in strkjv@1:16|. {As pillars of fire} (\h“s stuloi puros\). Somewhat like the metaphor of Christ in strkjv@1:15|, but still no proof that this angel is Christ. On \stulos\ see strkjv@3:12; strkjv@Galatians:2:9|.

rwp@Revelation:11:1 @{A reed} (\kalamos\). Old word for a growing reed (Matthew:11:7|) which grew in immense brakes in the Jordan valley, a writer's reed (3John:1:7|), a measuring-rod (here, strkjv@21:15f.; strkjv@Ezekiel:40:3-6; strkjv@42:16-19|). {Like a rod} (\homoios rabd“i\). See strkjv@2:27; strkjv@Mark:6:8| for \rabdos\. {And one said} (\leg“n\). "Saying" (present active masculine participle of \leg“\) is all that the Greek has. The participle implies \ed“ken\ (he gave), not \edothˆ\, a harsh construction seen in strkjv@Genesis:22:20; strkjv@38:24|, etc. {Rise and measure} (\egeire kai metrˆson\). Present active imperative of \egeir“\ (intransitive, exclamatory use as in strkjv@Mark:2:11|) and first aorist active imperative of \metre“\. In strkjv@Ezekiel:42:2ff.| the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13|) before the seventh trumpet (11:15|). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark:13:2; strkjv@Matthew:24:2; strkjv@Luke:21:6|) and which was also attributed to Stephen (Acts:6:14|). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1,2|), the mission of the two witnesses (3-12|), the rescue of the remnant (13|). There is a heavenly sanctuary (7:15; strkjv@11:19; strkjv@14:15|, etc.), but here \naos\ is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; strkjv@2Thessalonians:2:4; strkjv@1Corinthians:3:16f.; strkjv@2Corinthians:6:16; strkjv@Ephesians:2:19ff.|). For altar (\thusiastˆrion\) see strkjv@8:3|. Perhaps measuring as applied to "them that worship therein" (\tous proskunountas en aut“i\) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

rwp@Revelation:11:7 @{When they shall have finished} (\hotan teles“sin\). Merely the first aorist active subjunctive of \tele“\ with \hotan\ in an indefinite temporal clause with no _futurum exactum_ (future perfect), "whenever they finish." {The beast} (\to thˆrion\). "The wild beast comes out of the abyss" of strkjv@9:1f|. He reappears in strkjv@13:1; strkjv@17:8|. In strkjv@Daniel:7:3| \thˆria\ occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of strkjv@Daniel:7:7; strkjv@Matthew:24:15|. Some see Nero _redivivus_. {He shall make war with them} (\poiˆsei met' aut“n polemon\). This same phrase occurs in strkjv@12:17| about the dragon's attack on the woman. It is more the picture of single combat (2:16|). {He shall overcome them} (\nikˆsei autous\). Future active of \nika“\. The victory of the beast over the two witnesses is certain, as in strkjv@Daniel:7:21|. {And kill them} (\kai apoktenei\). Future active of \apoktein“\. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."

rwp@Revelation:11:8 @{Their dead bodies lie} (\to pt“ma aut“n\). Old word from \pipt“\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \pt“mata\, plural) as belonging to each of the \aut“n\ (their) like \stomatos aut“n\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\tˆs plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\tˆs pole“s tˆs megalˆs\). Clearly Jerusalem in view of the closing clause (\hopou--estaur“thˆ\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\hˆtis\). Which very city, not "whichever." {Spiritually} (\pneumatik“s\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14| for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios aut“n estaur“thˆ\). First aorist passive indicative of \stauro“\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.

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

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

rwp@Revelation:12:3 @{Another sign} (\allo sˆmeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drak“n megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadˆmata\). Old word from \diade“\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

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

rwp@Revelation:12:9 @{Was cast down} (\eblˆthˆ\). Effective first aorist passive indicative of \ball“\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drak“n\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \archˆ\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satanƒs\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satanƒs\. {The deceiver of the whole world} (\ho plan“n tˆn oikoumenˆn holˆn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana“\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblˆthˆ eis tˆn gˆn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblˆthˆsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

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

rwp@Revelation:12:11 @{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:13:1 @{He stood} (\estathˆ\). First aorist passive indicative of \histˆmi\ (intransitive), as in strkjv@8:3|. "He stopped" on his way to war with the rest of the woman's seed. P Q read here \estathˆn\ (I stood) when it has to be connected with chapter strkjv@Revelation:13|. {Upon the sand} (\epi tˆn ammon\). The accusative case as in strkjv@7:1; strkjv@8:3|, etc. \Ammos\ is an old word for sand, for innumerable multitude in strkjv@20:8|.

rwp@Revelation:13:2 @{Like unto a leopard} (\homoion pardalei\). Associative-instrumental case of \pardalis\, old word for panther, leopard, here only in N.T. The leopard (\leo, pard\) was considered a cross between a panther and a lioness. {As the feet of a bear} (\h“s arkou\). Old word, also spelled \arktos\, here only in N.T. From strkjv@Daniel:7:4|. No word in the Greek for "feet" before "bear." {As the mouth of a lion} (\h“s stoma leontos\). From strkjv@Daniel:7:4|. This beast combines features of the first three beasts in strkjv@Daniel:7:2ff|. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete). {The dragon gave him} (\ed“ken aut“i ho drak“n\). First aorist active indicative of \did“mi\ (to give) and dative case \aut“i\ (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew:4:9; strkjv@Luke:4:6|) and Christ called Satan the prince of this world (John:12:31; strkjv@14:30; strkjv@16:11|). Songs:the war is on.

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

rwp@Revelation:13:5 @{There was given to him} (\edothˆ aut“i\). First aorist passive indicative of \did“mi\, to give, as in next line and verse 7|. Perhaps a reference to \ed“ken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphˆmias\). Present active participle of \lale“\, agreeing with \stoma\ (nominative neuter singular and subject of \edothˆ\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poiˆsai\). First aorist active infinitive (epexegetic use) of \poie“\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mˆnas\ months), or more likely in the sense of doing time, with \mˆnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

rwp@Revelation:13:10 @{If any man is for captivity} (\ei tis eis aichmal“sian\). Condition of first class, but with no copula (\estin\) expressed. For \aichmal“sian\ (from \aichmal“tos\ captive) see strkjv@Ephesians:4:8|, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. strkjv@Jeremiah:15:2|. The text is not certain, however. {If any man shall kill with the sword} (\ei tis en machairˆi apoktenei\). First-class condition with future active of \apoktein“\, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in strkjv@Matthew:26:52|. {Must he be killed} (\dei auton en machairˆi apoktanthˆnai\). First aorist passive infinitive of \apoktein“\. The inevitable conclusion (\dei\) of such conduct. The killer is killed. {Here} (\h“de\). In this attitude of submission to the inevitable. For \h“de\ see strkjv@13:18; strkjv@14:12; strkjv@17:9|. "Faith" (\pistis\) here is more like faithfulness, fidelity.

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

rwp@Revelation:14:4 @{Were not defiled with women} (\meta gunaik“n ouk emolunthˆsan\). First aorist passive indicative of \molun“\, old verb, to stain, already in strkjv@3:4|, which see. The use of this word rules out marriage, which was not considered sinful. {For they are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew:19:12|), as did Paul (1Corinthians:7:1,8,32,36|). Marriage is approved by Paul in strkjv@1Timothy:4:3| and by strkjv@Hebrews:13:4|. The New Testament exalts marriage and this passage should not be construed as degrading it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite local clause with modal \an\ and the present active indicative of \hupag“\. The Christian life is following the Lamb of God as Jesus taught (Mark:2:14; strkjv@10:21; strkjv@Luke:9:59; strkjv@John:1:43; strkjv@21:19|, etc.) and as Peter taught (1Peter:2:21|) and John (1John:2:6|). {Were purchased from among men} (\ˆgorasthˆsan apo t“n anthr“p“n\). First aorist passive indicative of \agoraz“\, repeating the close of verse 3|. {First fruits} (\aparchˆ\). See for this word strkjv@1Corinthians:16:15; strkjv@Romans:11:16; strkjv@16:5|. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew:9:37|), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans:12:1; strkjv@Hebrews:13:15; strkjv@1Peter:2:5|).

rwp@Revelation:14:13 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11|. John's meditation is broken by this command. This new beatitude (\makarioi\, Blessed) for the Christian dead goes farther than Paul's words (1Thessalonians:4:14-16; strkjv@1Corinthians:15:18|). Probably "from henceforth" (\ap' arti\) goes with "those who die in the Lord," giving comfort to those facing persecution and death. {That they may rest} (\hina anapaˆsontai\). Purpose clause with \hina\ and the second future passive of \anapau“\. {From their labours} (\ek t“n kop“n aut“n\). From the toils, the wearinesses, but not from the activities (\erga\), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

rwp@Revelation:14:15 @{Send forth} (\pempson\). First aorist (urgency) active imperative of \pemp“\. "Thrust in thy sickle now," this angel urges Christ. {And reap} (\kai therison\). First aorist (urgency) active imperative of \theriz“\, old verb (from \theros\, summer), as in strkjv@Matthew:6:26|. See verse 7| for "the hour is come." \Therisai\ (to reap) is epexegetical infinitive (first aorist active of \theriz“\). {The harvest} (\ho therismos\). Old, but rare word (from \theriz“\, to harvest), as in strkjv@Matthew:13:30; strkjv@John:4:35|, here only in Revelation. {Is over-ripe} (\exˆranthˆ\). First aorist (prophetic as in strkjv@10:17; strkjv@15:1|) passive of \xˆrain“\ (cf. strkjv@James:1:11|), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. strkjv@Joel:1:17|.

rwp@Revelation:14:18 @{Another angel} (\allos aggelos\). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15|. {Out from the altar} (\ek tou thusiastˆriou\). From the altar of incense where he is in charge of the fire (\exousian epi tou puros\). If it is the altar of burnt offering (6:9; strkjv@11:1|), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; strkjv@9:13; strkjv@16:7|), then of the prayers of the saints. {The sharp sickle} (\to drepanon to oxu\). Useful for vintage as for harvesting. Songs:"send forth" (\pempson\) as in verse 15|. {Gather} (\trugˆson\). First aorist active imperative of \truga“\, old verb (from \trugˆ\ dryness, ripeness), in N.T. only strkjv@Revelation:15:18f.| and strkjv@Luke:6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here only in N.T. (Genesis:40:10|). {Her grapes} (\hai staphulai autˆs\). Old word again for grapes, bunch of grapes, in N.T. only here, strkjv@Matthew:7:16; strkjv@Luke:6:44|. {Are fully ripe} (\ˆkmasan\). Old and common verb (from \akmˆ\, strkjv@Matthew:15:16|), to come to maturity, to reach its acme, here only in N.T.

rwp@Revelation:14:20 @{Was trodden} (\epatˆthˆ\). First aorist passive indicative of \pate“\, to tread. The image of treading out the grapes is a familiar one in the East. Perhaps strkjv@Isaiah:63:3| is in mind. {Without the city} (\ex“then tˆs pole“s\). Ablative case with \ex“then\ (like \ex“\). This was the usual place (Hebrews:13:12|). See \ex“then\ in strkjv@11:2|. Joel (Joel:3:12|) pictures the valley of Jehoshaphat as the place of the slaughter of God's enemies. Cf. strkjv@Zechariah:14:4|. {Blood from the winepress} (\haima ek tˆs lˆnou\). Bold imagery suggested by the colour of the grapes. {Unto the bridles} (\achri t“n chalin“n\). Old word (from \chala“\ to slacken), in N.T. only here and strkjv@James:3:3|. Bold picture. {As far as a thousand and six hundred furlongs} (\apo stadi“n chili“n hexakosi“n\). A peculiar use of \apo\, for "distance from (of)" as also in strkjv@John:11:18; strkjv@21:8|, somewhat like the use of \pro\ in strkjv@John:12:1|. The distance itself covers the length of Palestine, but it is more likely that "the metaphor is worked out with the exuberance of apocalyptic symbolism" (Swete) for the whole earth.

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

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

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

rwp@Revelation:16:9 @{Were scorched} (\ekaumatisthˆsan\). First aorist passive indicative of same verb. {With great heat} (\kauma mega\). Cognate accusative retained with the passive verb. Old word (from \kai“\ to burn), in N.T. only strkjv@7:16| and here. For blaspheming the name of God see strkjv@13:6; strkjv@James:2:7; strkjv@Romans:2:24; strkjv@1Timothy:6:1|. They blamed God for the plagues. {They repented not} (\ou metenoˆsan\). This solemn negative aorist of \metanoe“\ is a refrain like a funeral dirge (9:20f.; strkjv@16:11|). In strkjv@11:13| some did repent because of the earthquake. Even deserved punishment may harden the heart. {To give him glory} (\dounai aut“i doxan\). Second aorist active infinitive of \did“mi\, almost result. For the phrase see strkjv@11:13; strkjv@14:7; strkjv@19:7|.

rwp@Revelation:16:10 @{Upon the throne of the beast} (\epi ton thronon tou thˆriou\). That is Rome (13:2|). The dragon gave the beast his throne (2:13|). {Was darkened} (\egeneto eskot“menˆ\). 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} (\emas“nto tas gl“ssas aut“n\). 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:16:13 @{Coming out of} (\ek\ alone, no participle \erchomena\). {Of the dragon} (\tou drakontos\). That is Satan (12:3,9|). {Of the beast} (\tou thˆriou\). The first beast (13:1,12|) and then just the beast (13:14ff.; strkjv@14:9,11; strkjv@15:2; strkjv@16:2,10|), the brute force of the World-power represented by the Roman Empire" (Swete). {Of the false prophet} (\tou pseudoprophˆtou\). Cf. strkjv@Matthew:7:15; strkjv@Acts:13:6; strkjv@1John:2:22; strkjv@4:3; strkjv@2John:1:7|. Identified with the second beast (13:11-14|) in strkjv@19:20; strkjv@20:10|. Songs:the sixth bowl introduces the dragon and his two subalterns of chapters strkjv@Revelation:12; 13| (the two beasts). {Three unclean spirits} (\pneumata tria akatharta\). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in strkjv@1:16| (9:17f.; strkjv@11:5; strkjv@12:15; strkjv@19:15,21|) as a chief seat of influence. In strkjv@2Thessalonians:2:8| we have "the breath of his mouth" (the other sense of \pneuma\). For \akatharton\ (unclean) with \pneuma\ see strkjv@Mark:1:23f.; strkjv@3:11; strkjv@5:2ff.; strkjv@Acts:5:16; strkjv@8:7|. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See strkjv@Zechariah:13:2| "the false prophets and the unclean spirits." {As it were frogs} (\h“s batrachoi\). Cf. strkjv@Exodus:8:5; strkjv@Leviticus:11:10ff|. Old word, here alone in N.T. Like loathsome frogs in form.

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

rwp@Revelation:17:6 @{Drunken with the blood of the saints} (\methuousan ek tou haimatos t“n hagi“n\). Present active feminine accusative singular participle of \methu“\, old verb, to be drunk (Matthew:24:49|). {Of the martyrs of Jesus} (\t“n martur“n Iˆsou\). "Witnesses" (2:13|) for Jesus (objective genitive) unto blood (16:6; strkjv@18:24|) and so martyrs in the modern sense of the word. "Drunk with blood" is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny). {With a great wonder} (\thauma mega\). Cognate accusative with \ethaumasa\.

rwp@Revelation:17:14 @{These} (\houtoi\). These ten kings. {Shall war against the Lamb} (\meta tou thˆriou polemˆsousin\). Future active of \polemeo\, to war. As allies of the beast (the servant of the dragon, strkjv@12:7|) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in strkjv@16:13f|. {And the Lamb shall overcome them} (\kai to arnion nikˆsei autous\). Future active of \nika“\. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before. {For he is Lord of lords and King of kings} (\hoti Kurios kuri“n estin kai Basileus basile“n\). The same words are again descriptive of Christ in strkjv@19:16|, as of God in strkjv@Deuteronomy:10:17| (God of gods and Lord of lords) and strkjv@Daniel:10:17| (God of gods and Lord of kings). Cf. also strkjv@1Timothy:6:15; strkjv@Revelation:1:5|. Crowned heads are Christ's subjects. {And they also shall overcome that are with him} (\kai hoi met' autou\). "And those with him shall also overcome" (supply \nikˆsousin\, not \eisin\). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. \meta tou thˆriou\ in verse 12|. {Called and chosen and faithful} (\klˆtoi kai eklektoi kai pistoi\). These are the three notes of those who share in the victory. For \klˆtos\ and \eklektos\ see strkjv@Matthew:22:14| (contrasted); strkjv@Romans:8:28ff.; strkjv@2Peter:1:10; strkjv@Revelation:2:10,13|. The elect are called and prove faithful.

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

rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babul“n hˆ megalˆ\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt“\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoikˆtˆrion\). Late word (from \katoike“\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulakˆ pantos pneumatos akathartou\). \Phulakˆ\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulakˆ pantos orneou akathartou kai memisˆmenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.

rwp@Revelation:18:3 @{By} (\ek\). "As a result of." Some MSS. omit "of the wine" (\tou oinou\). Cf. strkjv@14:10; strkjv@16:10|. {Have fallen} (\pept“kan\). Perfect active third personal of \pipt“\ for usual \pept“kasi\. Some MSS. read \pep“kan\ (have drunk), from \pin“\ like the metaphor in strkjv@14:8,10; strkjv@16:19; strkjv@17:2|. See strkjv@17:2| for the same charge about the kings of the earth. {The merchants of the earth} (\hoi emporoi tˆs gˆs\). Old word for one on a journey for trade (from \en, poros\), like drummers, in N.T. only strkjv@Matthew:13:45; strkjv@Revelation:18:3,11,15,23|. Like \emporion\ (John:2:16|) and \emporeuomai\ (James:4:13|). {Waxed rich} (\eploutˆsan\). First ingressive aorist active indicative of \ploute“\, to be rich (cf. strkjv@3:17|). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich. {Of her wantonness} (\tou strˆnous autˆs\). Late word for arrogance, luxury, here alone in N.T. See \strˆnia“\ in verses 7,9|, to live wantonly.

rwp@Revelation:18:7 @{How much soever} (\hosa\). Indefinite quantitative relative pronoun \hosos\ in the accusative (cognate) neuter plural object of \edoxasen\ (first aorist active indicative of \doxaz“\). {Herself} (\hautˆn\). Reflexive pronoun, accusative also with \edoxasen\. {Waxed wanton} (\estrˆniasen\). First aorist (ingressive) active indicative of \strˆnia“\ (to live luxuriously), verb in late comedy instead of \trupha“\ (James:5:5|), from \strˆnos\ (Revelation:18:3|), only here in N.T. {Songs:much give her of torment and mourning} (\tosouton dote autˆi basanismon kai penthos\). Second aorist active imperative of \did“mi\, to give. The correlative pronoun \tosouton\ is masculine singular accusative, agreeing with \basanismon\, for which see strkjv@9:5; strkjv@14:11|, and is understood with the neuter word \penthos\ (mourning), in N.T. only in strkjv@James:4:9; strkjv@Revelation:18:7ff.; strkjv@21:4| (kin to \pathos, penomai\). {I sit a queen} (\kathˆmai basilissa\). Predicate nominative for the old form \basileia\ (\basilis\), as in strkjv@Matthew:12:42|. Babylon and Tyre had preceded Rome in such boasting (Isaiah:47:7-9; strkjv@Ezekiel:27:3; strkjv@28:2; strkjv@Zephaniah:2:15|). {And am no widow} (\kai chˆra ouk eimi\). Feminine of the adjective \chˆros\ (barren), old word (Mark:12:40|). {Shall in no wise see mourning} (\penthos ou mˆ id“\). Confident boast of security with emphatic position of \penthos\ (see above) and double negative \ou mˆ\ with the second aorist active subjunctive of \hora“\ (defective verb).

rwp@Revelation:18:9 @{Shall weep} (\klausousin\). Future active of \klai“\, middle \klausontai\ in Attic, as in strkjv@John:16:20|. {And wail over her} (\kai kopsontai ep' autˆn\). Future direct middle of \kopt“\, old verb, to beat, to cut, middle to beat oneself (Revelation:1:7|). For combination with \klai“\ as here see strkjv@Luke:8:52|. See strkjv@17:2; strkjv@18:3,7| for \hoi porneusantes kai strˆniasantes\). {When they look upon} (\hotan blep“sin\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \blep“\. {The smoke of her burning} (\ton kapnon tˆs pur“se“s autˆs\). \Pur“sis\ is an old word (from \puro“\ to burn), in N.T. only strkjv@1Peter:4:12; strkjv@Revelation:18:9,18|. See verse 8| for other plagues on Rome, but fire seems to be the worst (17:16; strkjv@18:8,9,17; strkjv@19:3|).

rwp@Revelation:18:11 @{The merchants} (\hoi emporoi\). As in strkjv@18:3,15,23|. The dirge of the merchants follows the wail of the kings. {Weep and mourn} (\klaiousin kai penthousin\). Present active indicatives of \klai“\ and \penthe“\ as in verses 9| (for \klai“\), 15,19|. {For no man buyeth their merchandise any more} (\hoti ton gomon aut“n oudeis agorazei ouketi\). Reason enough for their sorrow over Rome's fall. \Gomos\ is old word (from \gem“\ to be full) for a ship's cargo (Acts:21:3|) and then any merchandise (Revelation:18:11f.|). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world's chief market. Many of the items here are like those in the picture of the destruction of Tyre in strkjv@Ezekiel:26; 27|. There are twenty-nine items singled out in verses 12,13| of this merchandise or cargo (\gomon\), imports into the port of Rome. Only a few need any comment.

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

rwp@Revelation:18:17 @{Shipmaster} (\kubernˆtˆs\). Old word (from \kuberna“\, to steer), helmsman, sailing-master, in N.T. only here and strkjv@Acts:27:11|. Subordinate to the \nauklˆros\ (supreme commander). {That saileth any whither} (\ho epi topon ple“n\). "The one sailing to a place." See strkjv@Acts:27:2|, \tous kata tˆn Asian pleontas\ (those sailing down along Asia). Nestle suggests \ponton\ (sea) here for \topon\ (place), but it makes sense as it is. {Mariners} (\nautai\). Old word (from \naus\, ship), in N.T. only here and strkjv@Acts:27:27,30|. {Gain their living by the sea} (\tˆn thalassan ergazontai\). "Work the sea." This idiom is as old as Hesiod for sailors, fishermen, etc. See verses 10,15|.

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ˆren\). First aorist active indicative of \air“\. {As it were a great millstone} (\h“s mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball“\, to hurl. {With a mighty fall} (\hormˆmati\). Instrumental case (manner) of \hormˆma\, a rush, old word from \horma“\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethˆsetai\). Future (first) passive of \ball“\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou mˆ heurethˆi eti\). Double negative with first aorist passive subjunctive of \heurisk“\. See strkjv@9:6| for \ou mˆ\ with the active voice of \heurisk“\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

rwp@Revelation:18:22 @{The voice} (\ph“nˆ\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kithar“id“n\). Old word (from \kithara\, harp, and \“idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousik“n\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aulˆt“n\). Old word (from \aule“\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpist“n\). Late form for the earlier \salpigktˆs\ (from \salpiz“\), here only in N.T. {Shall be heard no more at all} (\ou mˆ akousthˆi\). First aorist passive subjunctive of \akou“\ with the double negative as below, with \ph“nˆ mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethˆi\ and again with \pƒs technitˆs\ (craftsman). This old word is from \technˆ\, art, as here in some MSS. ("of whatsoever craft," \pasˆs technˆs\). \Technitˆs\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou mˆ\ and the subjunctive with two more examples in verse 23|.

rwp@Revelation:18:23 @{Of a lamp} (\luchnou\). Old word (Matthew:5:15|), again in strkjv@Revelation:22:5|. {Shall shine no more at all} (\ou mˆ phanˆi\). Fifth instance in these verses of \ou mˆ\ with the aorist subjunctive, here the active of \phain“\ as in strkjv@Revelation:8:12|. It is not known whether Rome had street lights or not. {The voice of the bridegroom and of the bride} (\ph“nˆ numphiou kai numphˆs\). See strkjv@John:3:29; strkjv@Jeremiah:7:34; strkjv@16:9|. "Even the occasional flash of the torches carried by bridal processions (Matthew:25:1ff.|) is seen no more" (Swete). The sixth instance of \ou mˆ\, in verses 21-23|, occurs with \akousthˆi\ (third instance of \akousthˆi\, two in verse 22|). {Were the princes of the earth} (\ˆsan hoi megistƒnes tˆs gˆs\). For \megistƒn\ see strkjv@Revelation:6:15; strkjv@Mark:6:21|. "Thy merchants were the grandees" once, but now these merchant princes are gone. {With thy sorcery} (\en tˆi pharmakiƒi sou\). \En\ (instrumental use) and the locative case of \pharmakia\, old word (from \pharmakeu“\, to prepare drugs, from \pharmakon\, sorcery, strkjv@Revelation:9:21|), in N.T. only here and strkjv@Galatians:5:20| for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry. {Were deceived} (\eplanˆthˆsan\). First aorist passive indicative of \plana“\. These charlatans always find plenty of victims. See strkjv@Mark:12:24|.

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

rwp@Revelation:19:8 @{That she should array herself} (\hina peribalˆtai\). Sub-final object clause subject of \edothˆ\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball“\ to fling around. This bridal dress is a gift from Christ. This form, \edothˆ\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikai“mata t“n hagi“n\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikai“ma\ (also strkjv@Romans:5:18|).

rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklˆmenoi\). Articular perfect passive participle of \kale“\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi alˆthinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).

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

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

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

rwp@Revelation:19:16 @{And on his thigh} (\kai epi ton mˆron autou\). "Even upon his thigh." Old word, here alone in N.T. {King of kings, and Lord of lords} (\Basileus basile“n kai Kurios kuri“n\). The title already given to the Lamb in strkjv@17:14|, but in reverse order. See the same idea in strkjv@1Timothy:6:15|.

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

rwp@Revelation:20:9 @{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@Revelation:21:5 @{Behold, I make all things new} (\Idou kaina poi“ panta\). The first time since strkjv@1:8| that God has been represented as speaking directly, though voices have come out of the throne before (21:3|) and out of the sanctuary (16:1,17|), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (7:14; strkjv@17:7; strkjv@21:6; strkjv@22:6|), but to the entire world of the blessed. See strkjv@Isaiah:43:18f.| for the words (\Idou eg“ poi“ kaina\). The idea of a new heaven and a new earth is in strkjv@Isaiah:65:17; strkjv@66:22; strkjv@Psalms:102:25f|. For the locative here with \epi\ (\epi t“i thron“i\) see strkjv@7:10; strkjv@19:4| (genitive more usual, strkjv@4:9f.; strkjv@5:1,7,13|, etc.). See strkjv@20:11| for the picture. {And he saith} (\kai legei\). Probably this means a change of speakers, made plain by \moi\ (to me) in many MSS. An angel apparently (as in strkjv@14:13; strkjv@19:9f.|) assures John and urges him to write (\grapson\ as in strkjv@1:11; strkjv@2:1,8,12,18; strkjv@3:1,7,14; strkjv@14:3|). The reason given (\hoti\, for) is precisely the saying in strkjv@22:6| and he uses the two adjectives (\pistoi kai alˆthinoi\) employed in strkjv@19:11| about God himself, and strkjv@3:14| about Christ. In strkjv@19:9| \alˆthinoi\ occurs also about "the words of God" as here. They are reliable and genuine.

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

rwp@Revelation:21:10 @{He carried me away in the Spirit} (\apˆnegken me en pneumati\). See same language in strkjv@17:7| when John received a vision of the Harlot City in a wilderness. Here it is "to a mountain great and high" (\epi oros mega kai hupsˆlon\). Songs:it was with Ezekiel (Ezekiel:40:2|) and so the devil took Jesus (Matthew:4:8|). It was apparently not Mount Zion (14:1|), for the New Jerusalem is seen from this mountain. "The Seer is carried thither 'in spirit' (cf. strkjv@1:10; strkjv@4:1|); the Angel's \deuro\ is a _sursum cor_ to which his spirit under the influence of the 'Spirit of revelation' (Ephesians:1:17|) at once responds" (Swete). {And he shewed me} (\kai edeixen moi\). First aorist active indicative of \deiknumi\, just as he had said he would do in verse 9| (\deix“ soi\, I will shew thee). Precisely the same words about Jerusalem as in verse 2|, save the absence of \kainˆn\ (New).

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

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

rwp@Revelation:21:15 @{Had} (\eichen\). Regular imperfect here, no longer \ech“n\. {For a measure a golden reed} (\metron kalamon chrusoun\). See strkjv@11:1| for \kalamos\ (reed). \Metron\ is an old word, kin to \mˆtˆr\ (mother, moulder, manager), an instrument for measuring (\metre“\) as in strkjv@Matthew:7:2|, here in the predicate accusative. {To measure} (\hina metrˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \metre“\. The rod of gold was in keeping with the dignity of the service of God (1:12; strkjv@5:8; strkjv@8:3; strkjv@9:13; strkjv@15:7|).

rwp@Revelation:21:21 @{Twelve pearls} (\d“deka margaritai\). These gate towers (\pul“nes\) were mentioned in verses 12f|. Each of these (cf. strkjv@Isaiah:54:12|) is a pearl, one of the commonest of jewels (Matthew:7:6; strkjv@13:46; strkjv@1Timothy:2:9|). {Each one} (\ana heis hekastos\). Distributive use of \ana\, but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in strkjv@Mark:14:19; strkjv@John:8:9|; with \kata\ in strkjv@Romans:12:5|, "a barbaric construction" according to Charles. {Street} (\plateia\). For which word (broad way, \hodos\ understood) see strkjv@Matthew:6:5|, here the singular, but includes all the streets. {Transparent} (\diaugˆs\). Old word (from \dia\, through, \augˆ\, ray, shining through), here alone in N.T.

rwp@Revelation:21:23 @{To shine upon it} (\hina phain“sin autˆi\). Purpose clause with \hina\ and the present active subjunctive of \phain“\, to keep on shining. Light is always a problem in our cities. See strkjv@Isaiah:60:19ff|. {Did lighten it} (\eph“tisen autˆn\). First aorist active indicative of \ph“tiz“\, to illumine, old verb from \ph“s\ (Luke:11:36|). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See verse 11| for "the glory of God." Cf. strkjv@18:1; strkjv@21:3|. "Their splendour is simply put to shame by the glory of God Himself" (Charles). {And the lamp thereof is the Lamb} (\kai ho luchnos autˆs to arnion\). Charles takes \ho luchnos\ as predicate, "and the Lamb is the lamp thereof." Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis:1:16|), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many \luchniai\ of the churches on earth (1:12,20|). "No words could more clearly demonstrate the purely spiritual character of St. John's conception of the New Jerusalem" (Swete).

rwp@Revelation:22:6 @{He said unto me} (\eipen moi\). Apparently the same angel as in strkjv@22:1| (21:9,15|). {These words} (\houtoi hoi logoi\). The same words used in strkjv@21:5| by the angel there. Whatever the application there, here the angel seems to endorse as "faithful and true" (\pistoi kai alˆthinoi\) not merely the preceding vision (21:9-22:5|), but the revelations of the entire book. The language added proves this: "Sent his angel to shew unto his servants the things which must shortly come to pass" (\apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei\), a direct reference to strkjv@1:1| concerning the purpose of Christ's revelation to John in this book. For "the God of the spirits of the prophets" (\ho theos t“n pneumat“n t“n prophˆt“n\) see strkjv@19:10; strkjv@1Corinthians:14:32|. Probably the prophets' own spirits enlightened by the Holy Spirit (10:7; strkjv@11:8; strkjv@22:9|).

rwp@Revelation:22:7 @{And behold, I come quickly} (\kai idou erchomai tachu\). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in verses 12,16|. About Christ coming quickly see strkjv@2:5,16; strkjv@3:11; strkjv@16:15|, and already in strkjv@1:2f|. Once more we must recall that \tachu\ and \en tachei\ are according to God's time, not ours (2Peter:3:8|). {Blessed} (\makarios\). This beatitude is like in substance the first (1:3|) and is in Christ's own words like the one in strkjv@16:15|. This book is here called a "prophecy" (\prophˆteias\) as in verses 10,18,19|. It is Christ's revelation from God, a direct message from God. Part of it is prediction of doom on Christ's enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution.

rwp@Revelation:22:9 @{See thou do it not} (\Hora mˆ\). The angel promptly interposes (\legei\, dramatic present). See strkjv@19:10| for discussion of this same phrase \hora mˆ\ when John had once before started to worship the angel in his excitement. Here we have added to the words in strkjv@19:10| "the prophets (\t“n prophˆt“n\) and also "them which keep the words of this book" (\t“n tˆrount“n tous logous tou bibliou toutou\), the last a repetition from strkjv@22:7|. In both places we have "Worship God" (\t“i the“i proskunˆson\). And not an angel.

rwp@Revelation:22:10 @{And he saith unto me} (\kai legei moi\). The angel resumes as in strkjv@19:9|. {Seal not up} (\mˆ sphragisˆis\). Prohibition with \mˆ\ and the ingressive first aorist active subjunctive of \sphragiz“\. Charles takes this to be the command of Christ because in verses 7,18| "the words of the prophecy of this book" come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4|) was John directed to seal and not to write. See there for discussion of \sphragiz“\. This book is to be left open for all to read (1:3; strkjv@13:18; strkjv@17:9; strkjv@22:7,18|). {At hand} (\eggus\). As in strkjv@1:3|.

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

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Info_Revelation @ THE APOCALYPTIC STYLE The book claims to be an apocalypse (Revelation:1:1|) and has to be treated as such. It is an unveiling (\apokalupsis\, from \apokalupt“\) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it B.C., some of it A.D., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently "worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark:13; strkjv@Matthew:24,25; strkjv@Luke:21|). Paul in strkjv@1Corinthians:14| spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. "The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be "a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai idi“tai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

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

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar orgˆ theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Orgˆ\ is from \orga“\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dikˆ\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tˆn alˆtheian katechont“n\). Truth (\alˆtheia, alˆthˆs\, from \a\ privative and \lˆth“\ or \lanthan“\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech“\, to hinder.

rwp@Romans:1:24 @{Wherefore} (\dio\). Paul's inexorable logic. See it also in verse 26| with the same verb and in verse 28| \kai\ like "and so." {God gave them up} (\pared“ken autous ho theos\). First aorist active indicative of \paradid“mi\, old and common verb to hand over (beside, \para\) to one's power as in strkjv@Matthew:4:12|. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in strkjv@Acts:17:30| by "overlooked" (\huperid“n\). The withdrawal of God's restraint sent men deeper down. Three times Paul uses \pared“ken\ here (verses 24,26,28|), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. {That their bodies should be dishonoured} (\tou atimazesthai ta s“mata aut“n\). Contemplated result expressed by \tou\ (genitive article) and the passive infinitive \atimazesthai\ (from \atimos\, \a\ privative and \timos\, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Thessalonians:4:4; strkjv@1Corinthians:6:13|). Heathenism left its stamp on the bodies of men and women.

rwp@Romans:1:25 @{Exchanged} (\metˆllaxan\). First aorist active indicative of \metallass“\, old word for exchanging trade, only here and verse 26| in N.T. What a bargain they made, "the truth of God for (\en\) the (\t“i\) lie." "The price of mythology" (Bengel). {Worshipped} (\esebasthˆsan\). First aorist passive (used transitively) of \sebazomai\, old verb, used in late Greek like \sebomai\, to worship. {Rather than the Creator} (\para ton ktisanta\). Placed side by side (\para\, the Creator and the creature, \ktisis\) they preferred the creature. {Who is blessed forever. Amen} (\hos estin eulogˆtos. Amˆn\). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in strkjv@9:5|. \Eulogˆtos\ is verbal of \euloge“\.

rwp@Romans:1:26 @{Unto vile passions} (\eis pathˆ atimias\). Unto passions of dishonour. \Pathos\, old word from \pasch“\, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, strkjv@1Thessalonians:4:5; strkjv@Colossians:3:5| (only N.T. examples). {That which is against nature} (\tˆn para phusin\). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.

rwp@Romans:1:27 @{Turned} (\exekauthˆsan\). First aorist passive indicative, causative aorist, of \ekkai“\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschˆmosunˆn\). Old word from \aschˆmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hˆn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.

rwp@Romans:1:29 @{Being called with} (\peplˆr“menous\). Perfect passive participle of the common verb \plˆro“\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikiƒi\, unrighteousness as in verse 18|, \ponˆriƒi\, active wickedness as in strkjv@Mark:7:22|, \pleonexiƒi\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakiƒi\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneiƒi\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto“\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakoˆthias\, malignity, and here only in N.T. though old word from \kakoˆthˆs\ and that from \kakos\ and \ˆthos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.

rwp@Romans:2:3 @{And doest the same} (\kai poi“n auta\). "And doest them occasionally." {That thou shalt escape} (\su ekpheuxˆi\). Emphasis on \su\, "thou conceited Jew expecting to escape God's \krima\ because thou art a Jew." Cf. strkjv@Matthew:3:8f|. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb \ekpheug“\ (cf. strkjv@1Thessalonians:5:3|). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

rwp@Romans:2:4 @{Or despiseth thou?} (\ˆ kataphroneis?\). Another alternative, that of scorn of God's kindness (\chrˆstotˆtos\, strkjv@2Corinthians:6:6|) and forbearance (\anochˆs\, old word, holding back from \anech“\, only here in N.T.) and longsuffering (\makrothumias\, late word for which see strkjv@2Corinthians:6:4,6|). \Kataphrone“\ is old verb to think down on (\kata, phrone“\) as in strkjv@Matthew:6:24; strkjv@1Corinthians:11:22|. This upstart Jew actually thinks down on God. And then "the riches" (\tou ploutou\) of all that comes from God. {Leadeth thee to repentance} (\eis metanoian se agei\). The very kindness (\to chrˆston\, the kindly quality) of God is trying to lead (conative present \agei\) thee to a right-about face, a change of mind and attitude (\metanoian\) instead of a complacent self-satisfaction and pride of race and privilege.

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

rwp@Romans:2:11 @{Respect of persons} (\pros“polˆmpsia\). Milligan (_Vocabulary_) considers this word (in N.T. only here, strkjv@Colossians:3:25; strkjv@Ephesians:6:9|) and \pros“polˆmptˆs\ (Acts:10:34|) and \pros“polˆmpte“\ (James:2:9|) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on ¯Acts:10:34| for the formation in imitation of the Hebrew to take note of the face (\pros“pon, lamban“\), to judge by the face or appearance.

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eid“la\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula“\, to rob. The town clerk (Acts:19:37|) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, _Ant_. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.

rwp@Romans:2:23 @{Through thy transgression of the law} (\dia tˆs parabase“s tou nomou\). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like \agnoˆma\, ignorance, \anomia\, violation of law, \hamartia\, missing the mark, \hettˆma\, falling short, \parabasis\, passing over the line, \parakoˆ\, disobedience to a voice, \paranomia\, putting the law aside, \parapt“ma\, falling down, \plˆmmeleia\, discord.

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

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\pr“ton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthˆsan\). First aorist passive indicative of \pisteu“\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthˆsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.

rwp@Romans:3:12 @{They are together become unprofitable} (\hama ˆchre“thˆsan\). First aorist passive indicative of \achreo“\. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read \ˆchrei“thˆsan\ from \achreios\, useless (\a\ privative and \chreios\, useful) as in strkjv@Luke:17:10; strkjv@Matthew:25:30|, but Westcott and Hort print as above from the rarer spelling \achreos\. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). {No, not so much as one} (\ouk estin he“s henos\). "There is not up to one."

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

rwp@Romans:3:16 @{Destruction} (\suntrimma\). Rare word from \suntrib“\, to rub together, to crush. In strkjv@Leviticus:21:19| for fracture and so in papyri. Only here in N.T. {Misery} (\talaip“ria\). Common word from \talaip“ros\ (Romans:7:24|), only here in the N.T.

rwp@Romans:3:19 @{That every mouth may be stopped} (\hina pƒn stoma phragˆi\). Purpose clause with \hina\ and second aorist passive subjunctive of \phrass“\, old verb to fence in, to block up. See strkjv@2Corinthians:11:10|. Stopping mouths is a difficult business. See strkjv@Titus:1:11| where Paul uses \epistomizein\ (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (\tois en t“i nom“i\), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in strkjv@1:18-32|. {May be brought under the judgement of God} (\hupodikos genˆtai t“i the“i\). "That all the world (Jew as well as Gentile) may become (\genˆtai\) answerable (\hupodikos\, old forensic word, here only in N.T.) to God (dative case \t“i the“i\)." Every one is "liable to God," in God's court.

rwp@Romans:3:22 @{Even} (\de\). Not adversative here. It defines here. {Through faith in Jesus Christ} (\dia piste“s [Iˆsou] Christou\). Intermediate agency (\dia\) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in strkjv@Galatians:2:16| by the addition \eis Christon Iˆsoun episteusamen\ (we believed in Christ), by \tˆs eis Christon piste“s hum“n\ (of your faith in Christ) in strkjv@Colossians:2:5|, by \en pistei tˆi en Christ“i Iˆsou\ (in faith that in Christ Jesus) in strkjv@1Timothy:3:13|, as well as here by the added words "unto all them that believe" (\eis pantas tous pisteuontas\) in Jesus, Paul means. {Distinction} (\diastolˆ\). See on ¯1Corinthians:14:7| for the difference of sounds in musical instruments. Also in strkjv@Romans:10:12|. The Jew was first in privilege as in penalty (2:9f.|), but justification or setting right with God is offered to both on the same terms.

rwp@Romans:3:24 @{Being justified} (\dikaioumenoi\). Present passive participle of \dikaio“\, to set right, repeated action in each case, each being set right. {Freely} (\d“rean\). As in strkjv@Galatians:2:21|. {By his grace} (\tˆi autou chariti\). Instrumental case of this wonderful word \charis\ which so richly expresses Paul's idea of salvation as God's free gift. {Through the redemption} (\dia tˆs apolutr“se“s\). A releasing by ransom (\apo, lutr“sis\ from \lutro“\ and that from \lutron\, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom (\lutron\) for many (Mark:10:45; strkjv@Matthew:20:28|). \Lutron\ is common in the papyri as the purchase-money in freeing slaves (Deissmann, _Light from the Ancient East_, pp. 327f.). {That is in Christ Jesus} (\tˆi en Christ“i Iˆsou\). There can be no mistake about this redemption. It is like strkjv@John:3:16|.

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:4:11 @{The sign of circumcision} (\sˆmeion peritomˆs\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida tˆs dikaiosunˆs tˆs piste“s\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\tˆs en tˆi akrobustiƒi\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthˆnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."

rwp@Romans:4:13 @{That he should be the heir of the world} (\to klˆronomon auton einai kosmou\). The articular infinitive (\to einai\) with the accusative of general reference in loose apposition with \hˆ epaggelia\ (the promise). But where is that promise? Not just strkjv@Genesis:12:7|, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (13-17|) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).

rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrithˆ tˆi apistiƒi\). First aorist passive indicative of old and common verb \diakrin“\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunam“thˆ tˆi pistei\). First aorist passive again of \endunamo“\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikai“thentes oun ek piste“s\). First aorist passive participle of \dikaio“\, to set right and expressing antecedent action to the verb \ech“men\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirˆnˆn ech“men pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirˆnˆn sch“men\ would mean. A good example of \sch“men\ occurs in strkjv@Matthew:21:38| (\sch“men tˆn klˆronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirˆnˆn ech“men\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirˆnˆn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikai“thentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.

rwp@Romans:5:2 @{We have had} (\eschˆkamen\). Perfect active indicative of \ech“\ (same verb as \ech“men\), still have it. {Our access} (\ten prosag“gˆn\). Old word from \prosag“\, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only strkjv@Ephesians:2:18; strkjv@3:12|. {Wherein we stand} (\en hˆi hestˆkamen\). Perfect active (intransitive) indicative of \histˆmi\. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. {Let us rejoice} (\kauch“metha\). "Let us exult." Present middle subjunctive (volitive) because \ech“men\ is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

rwp@Romans:7:3 @{While the husband liveth} (\z“ntos tou andros\). Genitive absolute of present active participle of \za“\. {She shall be called} (\chrˆmatisei\). Future active indicative of \chrˆmatiz“\, old verb, to receive a name as in strkjv@Acts:11:26|, from \chrˆma\, business, from \chraomai\, to use, then to give an oracle, etc. {An adulteress} (\moichalis\). Late word, in Plutarch, LXX. See on ¯Matthew:12:39|. {If she be joined} (\ean genˆtai\). Third class condition, "if she come to." {Songs:that she is no adulteress} (\tou mˆ einai autˆn moichalida\). It is a fact that \tou\ and the infinitive is used for result as we saw in strkjv@1:24|. Conceived result may explain the idiom here.

rwp@Romans:7:12 @{Holy, and righteous, and good} (\hagia kai dikaia kai agathˆ\). This is the conclusion (wherefore, \h“ste\) to the query in verse 7|. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.

rwp@Romans:8:28 @{All things work together} (\panta sunergei\). A B have \ho theos\ as the subject of \sunergei\ (old verb, see on ¯1Corinthians:16:16; strkjv@2Corinthians:6:1|). That is the idea anyhow. It is God who makes "all things work together" in our lives "for good" (\eis agathon\), ultimate good. {According to his purpose} (\kata prothesin\). Old word, seen already in strkjv@Acts:27:13| and for "shewbread" in strkjv@Matthew:12:4|. The verb \protithˆmi\ Paul uses in strkjv@3:24| for God's purpose. Paul accepts fully human free agency but behind it all and through it all runs God's sovereignty as here and on its gracious side (9:11; strkjv@3:11; strkjv@2Timothy:1:9|).

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:9:18 @{He hardeneth} (\sklˆrunei\). Pharaoh hardened his own heart also (Exodus:8:15,32; strkjv@9:34|), but God gives men up also (1:24,26,28|). This late word is used by the Greek physicians Galen and Hippocrates. See on ¯Acts:19:9|. Only here in Paul.

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthr“pe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass“\, to mould, as with clay or wax, from which the aorist active participle used here (\t“i plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \Mˆ\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoiˆsas hout“s?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\hout“s\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:9:21 @{Or hath not the potter a right over the clay?} (\ˆ ouk echei exousian ho kerameus tou pˆlou?\). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" \Pˆlos\, old word for clay, is mud or wet clay in strkjv@John:9:6,11,14f|. The old word for potter (\kerameus\) in N.T. only here and strkjv@Matthew:27:7,10|. {Lump} (\phuramatos\). Late word from \phura“\, to mix (clay, dough, etc.). {One part} (\ho men\) {--another} (\ho de\). Regular idiom for contrast (\men--de\) with the old demonstrative \ho\ (this), "this vessel (\skeuos\, old word as in strkjv@Mark:11:16|) for honour, that for dishonour." Paul thus claims clearly God's sovereign right (\exousian\, power, right, authority, from \exesti\) to use men (already sinners) for his own purpose.

rwp@Romans:9:22 @{Willing} (\thel“n\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en pollˆi makrothumiƒi\, in much long-suffering). {His power} (\to dunaton autou\). Neuter singular of the verbal adjective rather than the substantive \dunamin\. {Endured} (\ˆnegken\). Constative second aorist active indicative of the old defective verb \pher“\, to bear. {Vessels of wrath} (\skeuˆ orgˆs\). The words occur in strkjv@Jeremiah:50:25| (LXX strkjv@Jeremiah:27:25|), but not in the sense here (objective genitive like \tekna orgˆs\, strkjv@Ephesians:2:3|, the objects of God's wrath). {Fitted} (\katˆrtismena\). Perfect passive participle of \katartiz“\, old verb to equip (see strkjv@Matthew:4:21; strkjv@2Corinthians:13:11|), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from strkjv@1Thessalonians:2:15f|. {Unto destruction} (\eis ap“leian\). Endless perdition (Matthew:7:13; strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|), not annihilation.

rwp@Romans:9:27 @{Isaiah} (\Esaias\). Shortened quotation from strkjv@Isaiah:10:22| (LXX). {It is the remnant that shall be saved} (\to hupoleimma s“thˆsetai\). First future passive of \s“z“\. Literally, "the remnant will be saved." Late word from \hupoleip“\, to leave behind (11:3|), here only in N.T. Textus Receptus has \kataleimma\, but Aleph A B have \hupoleimma\. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

rwp@Romans:9:31 @{Did not arrive at that law} (\eis nomon ouk ephthasen\). First aorist active indicative of \phthan“\, old verb to anticipate (1Thessalonians:4:15|), now just to arrive as here and strkjv@2Corinthians:10:14|. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

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

rwp@Romans:10:6 @{Saith thus} (\hout“s legei\). Paul personifies "the from faith righteousness" (\hˆ ek piste“s dikaiosunˆ\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\mˆ eipˆis en tˆi kardiƒi sou\). Second aorist active subjunctive with \mˆ\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag“\, to bring or lead down. It is dependent on the preceding verb \anabˆsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

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

rwp@Romans:10:17 @{By the word of Christ} (\dia rˆmatos Christou\). "By the word about Christ" (objective genitive).

rwp@Romans:10:19 @{Did Israel not know?} (\mˆ Israel ouk egn“?\). "Did Israel fail to know?" See above. {First} (\pr“tos\). Moses first before any one else. LXX quotation strkjv@Deuteronomy:32:21|. See on ¯1Corinthians:10:22| for \parazˆl“s“\ (I will provoke you to jealousy). {With that which is no nation} (\ep' ouk ethnei\). The Jews had worshipped "no-gods" and now God shows favours to a "no-nation" (people). {Will I anger you} (\parorgi“ humas\). Future active (Attic future) of \parorgiz“\, rare word, to rouse to wrath.

rwp@Romans:10:20 @{Is very bold} (\apotolmƒi\). Present active indicative of \apotolma“\, old word, to assume boldness (\apo\, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites strkjv@Isaiah:65:1| in support of his own courage against the prejudice of the Jews. See strkjv@9:30-33| for illustration of this point. {I was found} (\heurethˆn\). First aorist passive indicative of \heurisk“\.

rwp@Romans:11:4 @{The answer of God} (\ho chrˆmatismos\). An old word in various senses like \chrˆmatiz“\, only here in N.T. See this use of the verb in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. {To Baal} (\tˆi Baal\). Feminine article. In the LXX the name \Baal\ is either masculine or feminine. The explanation is that the Jews put _Bosheth_ (\aischunˆ\, shame) for Baal and in the LXX the feminine article occurs because \aischunˆ\ is so, though here the LXX has the masculine \t“i\.

rwp@Romans:11:5 @{Remnant} (\limma\). Old word, but only here in N.T., but in papyri also and with this spelling rather than \leimma\. From \leip“\, to leave. {According to the election of grace} (\kat' eklogˆn charitos\). As in strkjv@9:6-13|. The election is all of God. Verse 6| explains it further.

rwp@Romans:11:8 @{A spirit of stupor} (\pneuma katanuxe“s\). The quotation is a combination of strkjv@Deuteronomy:19:4; strkjv@Isaiah:29:10; strkjv@6:9f|. This phrase is from strkjv@Isaiah:29:10|. \Katanuxis\ is a late and rare word from \katanuss“\, to prick or stick (Acts:2:37|), in LXX, here only in N.T., one example in _Pelagia-Legende_. The torpor seems the result of too much sensation, dulled by incitement into apathy. {That they should not see} (\tou mˆ blepein\). Genitive articular infinitive of negative purpose. {That they should not hear} (\tou mˆ akouein\). Songs:here also. See Stephen's speech (Acts:7:51f.|).

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

rwp@Romans:11:15 @{The casting away of them} (\hˆ apobolˆ aut“n\). Objective genitive (\aut“n\) with \apobolˆ\, old word from \apoball“\, to throw off (Mark:10:50|), in N.T. only here and strkjv@Acts:27:22|. {The reconciling of the world} (\katallagˆ kosmou\). See strkjv@5:10f.| for \katallagˆ\ (reconciling). It explains verse 12|. {The receiving} (\hˆ proslˆmpsis\). Old word from \proslamban“\, to take to oneself, only here in N.T. {Life from the dead} (\z“ˆ ek nekr“n\). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

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

rwp@Romans:11:31 @{By the mercy shown to you} (\t“i humeter“i eleei\). Objective sense of \humeteros\ (possessive pronoun, your). Proleptic position also for the words go with \eleˆth“sin\ (first aorist passive subjunctive of \elee“\, from \eleos\ with \hina\, purpose clause). God's purpose is for the Jews to receive a blessing yet.

rwp@Romans:11:32 @{Hath shut up} (\sunekleisen\). First aorist active indicative of \sunklei“\, to shut together like a net (Luke:5:6|). See strkjv@Galatians:3:22| for this word with \hupo hamartian\ (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32|) and Jew (2:1-3:20|). {All} (\tous pantas\). "The all" (both Gentiles and Jews). {That he might have mercy} (\hina--eleˆsˆi\). Purpose with \hina\ and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.

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

rwp@Romans:11:34 @{Who hath known?} (\tis egn“?\). Second aorist active indicative of \gin“sk“\, a timeless aorist, did know, does know, will know. Quotation from strkjv@Isaiah:40:13|. Quoted already in strkjv@1Corinthians:2:16|. {Counsellor} (\sumboulos\). Old word from \sun\ and \boulˆ\. Only here in N.T. {His} (\autou\). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.

rwp@Romans:11:35 @{First driven to him} (\proed“ken aut“i\). First aorist active indicative of \prodid“mi\, to give beforehand or first. Old verb, here alone in N.T. From strkjv@Job:41:11|, but not like the LXX, Paul's own translation. {Shall be recompensed} (\antapodothˆsetai\). First future passive of double compound \antapodid“mi\, to pay back (both \anti\ and \apo\), old word in good sense, as here and strkjv@Luke:14:14; strkjv@1Thessalonians:3:9| and in bad sense as strkjv@2Thessalonians:1:6; strkjv@Romans:12:19|.

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal“\), "I beseech you." {By the mercies} (\dia t“n oiktirm“n\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\s“mata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian z“san\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tˆn logikˆn hum“n latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:12:7 @{Let us give ourselves}. There is no verb in the Greek. We must supply \d“men heautous\ or some such phrase. {Or he that teacheth} (\eite ho didask“n\). Here the construction changes and no longer do we have the accusative case like \diakonian\ (general word for Christian service of all kinds including ministers and deacons) as the object of \echontes\, but the nominative articular participle. A new verb must be supplied of which \ho didask“n\ is the subject as with the succeeding participles through verse 8|. Perhaps in each instance the verb is to be repeated from the participle like \didasket“\ here (let him teach) or a general term \poieit“\ (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8| (\en haplotˆti\, in simplicity, for which word, see strkjv@Matthew:6:22; strkjv@2Corinthians:8:2; strkjv@9:11,13|). {He that ruleth} (\ho proistamenos\). "The one standing in front" for which see strkjv@1Thessalonians:5:12|. {With diligence} (\en spoudˆi\). "In haste" as if in earnest (Mark:6:25; strkjv@2Corinthians:7:11f., strkjv@8:8,16|), from \speud“\, to hasten. Again verse 11|. {With cheerfulness} (\en hilarotˆti\). Late word, only here in N.T., from \hilaros\ (2Corinthians:9:7|) cheerful, hilarious.

rwp@Romans:12:10 @{In love of the brethren} (\tˆi philadelphiƒi\). Late word for brotherly love for which see strkjv@1Thessalonians:4:9|. {Tenderly affectioned} (\philostorgoi\). Old compound adjective from \philos\ and \storgˆ\ (mutual love of parents and children), here alone in N.T.

rwp@Romans:12:13 @{Communicating} (\koin“nountes\). "Contributing." From \koin“ne“\ for which see strkjv@2Corinthians:9:13|. Paul had raised a great collection for the poor saints in Jerusalem. {Given to hospitality} (\tˆn philoxenian di“kontes\). "Pursuing (as if in a chase or hunt) hospitality" (\philoxenia\, old word from \philoxenos\, fond of strangers, \philos\ and \xenos\ as in strkjv@1Timothy:3:2|). In N.T. only here and strkjv@Hebrews:13:2|. See strkjv@2Corinthians:3:1|. They were to pursue (\di“k“\) hospitality as their enemies pursued (\di“kontas\) them.

rwp@Romans:12:14 @{And curse not} (\kai mˆ katarƒsthe\). Present middle imperative with \mˆ\. Like strkjv@Matthew:5:44| in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See strkjv@Luke:6:28| for the old verb \kataraomai\ from \katara\ (curse).

rwp@Romans:12:17 @{Render to no man} (\mˆdeni apodidontes\). "Giving back to no man." Independent participle again. {Evil for evil} (\kakon anti kakou\). Directly opposite to the law of retaliation of the Pharisees as in strkjv@Matthew:5:39; strkjv@1Thessalonians:5:15; strkjv@1Corinthians:13:5f|. {Take thought of} (\pronooumenoi\). "Taking thought beforehand." Old word. See strkjv@2Corinthians:8:21|.

rwp@Romans:12:20 @{Feed him} (\ps“mize auton\). Quotation from LXX text of strkjv@Proverbs:25:21f|. Present active imperative of verb from \ps“mos\, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and strkjv@1Corinthians:13:3|. {Thou shalt heap} (\s“reuseis\). Future active of old verb \s“reu“\ from \s“ros\, a heap. In N.T. only here and strkjv@2Timothy:3:6|. {Coals of fire} (\anthrakas puros\). That is, burning or live coals. {Anthrax} (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.

rwp@Romans:13:7 @{Dues} (\opheilas\). Debts, from \opheil“\, to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, strkjv@Matthew:18:32; strkjv@1Corinthians:7:3|. Paying debts needs emphasis today, even for ministers. {To whom tribute is due} (\t“i ton phoron\). We must supply a participle with the article \t“i\ like \apaitounti\ ("to the one asking tribute"). Songs:with the other words (to whom custom, \t“i to telos apaitounti\; to whom fear, \t“i ton phobon apaitounti\; to whom honour, \t“i tˆn timˆn apaitounti\). \Phoros\ is the tribute paid to a subject nation (Luke:20:22|), while \telos\ is tax for support of civil government (Matthew:17:25|).

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.

rwp@Romans:13:9 @{For this} (\to gar\). For the article (\to\) pointing to a sentence see strkjv@8:26|, here to the quotation. The order of the commandments here is like that in strkjv@Luke:18:20; strkjv@James:2:11| and in B for strkjv@Deuteronomy:5|, but different from that of the Hebrew in strkjv@Exodus:20; strkjv@Deuteronomy:5|. The use of \ou\ with the volitive future in prohibitions in place of \mˆ\ and the imperative or subjunctive is a regular Greek idiom. {And if there be any other} (\kai ei tis hetera\). Paul does not attempt to give them all. {It is summed up} (\anakephalaioutai\). Present passive indicative of \anakephalaio“\, late literary word or "rhetorical term" (\ana, kephalaion\, head or chief as in strkjv@Hebrews:8:1|). Not in the papyri, but \kephalaion\, quite common for sum or summary. In N.T. only here and strkjv@Ephesians:1:10|. {Namely} (\en t“i\). See \to gar\ at the beginning of the verse, though omitted by B F. The quotation is from strkjv@Leviticus:19:18|. Quoted in strkjv@Matthew:5:43; strkjv@22:39; strkjv@Mark:12:31; strkjv@Luke:10:27; strkjv@Galatians:5:14; strkjv@James:2:8| it is called \basilikos nomos\ (royal law). {Thy neighbour} (\ton plˆsion sou\). \Plˆsion\ is an adverb and with the article it means "the one near thee." See on ¯Matthew:5:43|.

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

rwp@Romans:13:13 @{Honestly} (\euschˆmon“s\). Paul is fond of the metaphor "walk" (\peripate“\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschˆm“n\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\mˆ k“mois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\mˆ eridi kai zˆl“i\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

rwp@Romans:13:14 @{But ye on} (\endusasthe\). The same metaphor as in verse 12|. The Lord Jesus Christ is the garment that we all need. See strkjv@Galatians:3:27| with baptism as the symbol. {Provision} (\pronoian\). Old word for forethought (from \pronoos\). In N.T. only here and strkjv@Acts:24:2|. {For the flesh} (\tˆs sarkos\). Objective genitive. {To fulfil the lusts thereof} (\eis epithumias\). "For lusts." No verb.

rwp@Romans:14:21 @{Not to eat} (\to mˆ phagein\). "The not eating." Articular infinitive (second aorist active of \esthi“\) and subject of \kalon estin\ (copula, understood). {Flesh} (\kreas\). Old word, in N.T. only here and strkjv@1Corinthians:8:13|. {To drink} (\pein\). Shortened form for \piein\ (second aorist active infinitive of \pin“\). {Whereby} (\en h“i\). "On which thy brother stumbleth" (\proskoptei\).

rwp@Romans:15:5 @{The God of patience and comfort} (\ho theos tˆs hupomonˆs kai tˆs paraklˆse“s\). Genitive case of the two words in verse 4| used to describe God who uses the Scriptures to reveal himself to us. See strkjv@2Corinthians:1:3| for this idea; strkjv@Romans:15:13| for "the God of hope"; strkjv@15:33| for "the God of peace." {Grant you} (\d“iˆ humin\). Second aorist active optative (_Koin‚_ form for older \doiˆ\) as in strkjv@2Thessalonians:3:16; strkjv@Ephesians:1:17; strkjv@2Timothy:1:16,18; strkjv@2:25|, though MSS. vary in strkjv@Ephesians:1:17; strkjv@2Timothy:2:25| for \d“ˆi\ (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (\kata Christon Iˆsoun\). "According to the character or example of Christ Jesus" (2Corinthians:11:17; strkjv@Colossians:2:8; strkjv@Ephesians:5:24|).

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

rwp@Romans:16:1 @{I commend} (\sunistˆmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatik“n epistol“n\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoibˆ\) means bright or radiant. {Sister} (\adelphˆn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon tˆs ekklˆsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\tˆs ekklˆsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.

rwp@Romans:16:2 @{Worthily of the saints} (\axi“s t“n hagi“n\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastˆte\). Second aorist (intransitive) active subjunctive of \paristˆmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parestˆ\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexˆsthe\. {In whatsoever matter} (\en h“i pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\h“i\). {She may have need of you} (\an hum“n chrˆizˆi\). Indefinite relative clause with \an\ and the present subjunctive of \chrˆiz“\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostatˆs\, from \proistˆmi\ (\prostate“\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastˆte\, just before. {Of mine own self} (\emou autou\). "Of me myself."

rwp@Romans:16:7 @{Andronicus and Junias} (\Andronicou kai Iounian\). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. {Kinsmen} (\suggeneis\). Probably only fellow-countrymen as in strkjv@9:13|. {Fellow-prisoners} (\sunaichmal“tus\). Late word and rare (in Lucian). One of Paul's frequent compounds with \sun\. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Corinthians:11:23|). In N.T. only here, strkjv@Philemon:1:23; strkjv@Colossians:4:10|. {Of note} (\episˆmoi\). Stamped, marked (\epi sˆma\). Old word, only here and strkjv@Matthew:27:16| (bad sense) in N.T. {Among the apostles} (\en tois apostolois\). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. {Who have been in Christ before me} (\hoi kai pro emou gegonan en Christ“i\). Andronicus and Junias were converted before Paul was. Note \gegonan\ (_Koin‚_ form by analogy) instead of the usual second perfect active indicative form \gegonasin\, which some MSS. have. The perfect tense notes that they are still in Christ.

rwp@Romans:16:13 @{Rufus} (\Rouphon\). A very common slave name, possibly the Rufus of strkjv@Mark:15:21|. The word means "red." {The chosen} (\ton eklekton\). Not "the elect," but "the select." {And mine} (\kai emou\). Paul's appreciation of her maternal care once, not his real mother.

rwp@Romans:16:17 @{Mark} (\skopeite\). Keep an eye on so as to avoid. \Skopos\ is the goal, \skope“\ means keeping your eye on the goal. {Divisions} (\dichostasias\). Old word for "standings apart," cleavages. In N.T. only here and strkjv@Galatians:5:20|. {Those which are causing} (\tous--poiountas\). This articular participle clause has within it not only the objects of the participle but the relative clause \hˆn humeis emathete\ (which you learned), a thoroughly Greek idiom.

rwp@Titus:1:1 @{According to the faith of God's elect} (\kata pistin eklekt“n theou\). Here \kata\ expresses the aim of Paul's apostleship, not the standard by which he was chosen as in strkjv@Phillipians:3:14|; a classic idiom, repeated here with \epign“sin, eusebeian, epitagˆn\, "with a view to" in each case. For "God's elect" see strkjv@Romans:8:33; strkjv@Colossians:3:12|. {The knowledge} (\epign“sin\). "Full knowledge," one of Paul's favourite words. For the phrase see strkjv@1Timothy:2:4|. {Which is according to godliness} (\tˆs kat' eusebeian\). "The (truth) with a view to godliness." The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal.

rwp@Titus:1:3 @{In his own seasons} (\kairois idiois\). Locative case. See strkjv@1Timothy:2:6; strkjv@6:15|. {In the message} (\en kˆrugmati\). See strkjv@1Corinthians:1:21; strkjv@2:4| for this word, the human proclamation (preaching) of God's word. {Wherewith I was intrusted} (\ho episteuthˆn\). Accusative relative \ho\ retained with the first aorist passive indicative of \pisteu“\ as in strkjv@1Timothy:1:11|. See strkjv@1Timothy:2:7|. {Of God our Saviour} (\tou s“tˆros hˆm“n theou\). In verse 4| he applies the words "\tou s“tˆros hˆm“n\" to Christ. In strkjv@2:13| he applies both \theou\ and \s“tˆros\ to Christ.

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

rwp@Titus:3:11 @{Is perverted} (\exestraptai\). Perfect passive indicative of \ekstreph“\, old word to turn inside out, to twist, to pervert. Only here in N.T. {Self-condemned} (\autokatakritos\). Only known example of this double compound verbal adjective (\autos, kata, krin“\).

rwp@Titus:3:12 @{When I shall send} (\hotan pemps“\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive (or future indicative) of \pemp“\ (same form). {Artemas} (\Artemƒn\). Perhaps abbreviation of Artemidorus. Nothing more is known of him. {Or Tychicus} (\ˆ Tuchikon\). Paul's well-known disciple (Colossians:4:7; strkjv@Ephesians:6:21; strkjv@2Timothy:4:12|). {To Nicopolis} (\eis Nikopolin\). Probably in Epirus, a good place for work in Dalmatia (2Timothy:4:10|). {I have determined} (\kekrika\). Perfect active indicative. I have decided. {To winter there} (\ekei paracheimasai\). First aorist active infinitive of \paracheimaz“\, a literary _Koin‚_ word for which see strkjv@Acts:27:12; strkjv@1Corinthians:16:6|.

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