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rwp@Info_1Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

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:2:9 @{But as it is written} (\alla kath“s gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \ˆkousan\ (heard), but as the subject (nominative) with \anebˆ\ (entered, second aorist active indicative of \anabain“\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\hˆtoimasen\). First aorist active indicative of \hetoimaz“\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.

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:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin“\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\h“s mˆ lab“n\). This neat participial clause (second aorist active of \lamban“\) with \h“s\ (assumption) and negative \mˆ\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

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: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:5:11 @{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:7:1 @{Now concerning the things whereof ye wrote} (\peri de h“n egrapsate\). An ellipsis of \peri tout“n\, the antecedent of \peri h“n\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.

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:7:31 @{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:8:1 @{Now concerning things sacrificed to idols} (\peri de t“n eid“lothut“n\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eid“lon\, idol, \thutos\, verbal adjective from \thu“\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eid“lothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gn“sin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gn“sis\), but this problem cannot be solved by knowledge.

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:9:27 @{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:10:11 @{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@1John:2:12 @{I write} (\graph“\). Present active indicative, repeated three times, referring to this Epistle. For "the name" see strkjv@3:23; strkjv@3John:1:7|. They were loyal to the name of Christ (Matthew:10:22|). {Are forgiven} (\aphe“ntai\). Doric perfect passive indicative of \aphiˆmi\ (seen also in strkjv@Luke:5:20,23|) for the usual \apheintai\. \Teknia\ (little children) probably includes all, as in verse 1|.

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

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

rwp@1John:5:13 @{I have written} (\egrapsa\). Not epistolary aorist, but refers to verses 1-12| of this Epistle as in strkjv@2:26| to the preceding verses. {That ye may know} (\hina eidˆte\). Purpose clause with \hina\ and the second perfect active subjunctive of \oida\, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John:20:31|) and to know that they have it, but not with flippant superficiality (2:3ff.|). {Unto you that believe on} (\tois pisteuousin eis\). Dative of the articular present active participle of \pisteu“\ and \eis\ as in verse 10|. For this use of \onoma\ (name) with \pisteu“\ see strkjv@3:23; strkjv@John:2:23|.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1John:5:20 @{Is come} (\hˆkei\). Present active indicative, but the root has a perfect sense, "has come." See \exˆlthon kai hˆk“\ in strkjv@John:8:42|. {An understanding} (\dianoian\). Here alone in John's writings, but in Paul (Ephesians:4:18|) and Peter (1Peter:1:13|). John does not use \gn“sis\ (knowledge) and \nous\ (mind) only in strkjv@Revelation:13:18; strkjv@17:9|. {That we know} (\hina gin“skomen\). Result clause with \hina\ and the present active indicative, as is common with \hina\ and the future indicative (John:7:3|). It is possible that here \o\ was pronounced \“\ as a subjunctive, but many old MSS. have \hina gin“skousin\ (plainly indicative) in strkjv@John:17:3|, and in many other places in the N.T. the present indicative with \hina\ occurs as a variant reading as in strkjv@John:5:20|. {Him that is true} (\ton alˆthinon\). That is, God. Cf. strkjv@1:8|. {In him that is true} (\en t“i alˆthin“i\). In God in contrast with the world "in the evil one" (verse 19|). See strkjv@John:17:3|. {Even in his Son Jesus Christ} (\en t“i hui“i autou Iˆsou Christ“i\). The \autou\ refers clearly to \en t“i alˆthin“i\ (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are "in the True One" by being "in his Son Jesus Christ." {This} (\houtos\). Grammatically \houtos\ may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John:5:26|) and he gives it to us through Christ.

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:1:3 @{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:1:6 @{Wherein} (\en h“i\). This translation refers the relative \h“i\ to \kair“i\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kair“i\ is correct. {Ye greatly rejoice} (\agalliƒsthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupˆthentes\). First aorist passive participle (concessive circumstantial use) of \lupe“\, to make sorrowful (from \lupˆ\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).

rwp@1Peter:1:16 @{Because it is written} (\dioti gegraptai\). "Because (\dioti\ stronger than \hoti\ below) it stands written" (regular formula for O.T. quotation, perfect passive indicative of \graph“\). The quotation is from strkjv@Leviticus:11:44; strkjv@19:2; strkjv@20:7|. Reenforced by Jesus in strkjv@Matthew:5:48|. The future \esesthe\ here is volitive like an imperative.

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: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:2:20 @{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:3:20 @{Which aforetime were disobedient} (\apeithˆsasin pote\). First aorist active participle of \apeithe“\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomenˆs kib“tou\). Genitive absolute with present passive participle of \kataskeuaz“\, old compound (Matthew:11:10|), for \kib“tos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hˆn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\dies“thˆsan\). First aorist passive indicative of \dias“z“\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.

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: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:5:3 @{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:5:12 @{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: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: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@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: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@Info_2Corinthians @ We know where Paul was when he wrote the letter for he tells us in strkjv@1Corinthians:16:8|: "But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts:18:21-20:1; strkjv@2Corinthians:2:12f.|). But he is in Ephesus when he writes.

rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

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:4:13 @{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: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: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:6:15 @{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: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: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:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina hum“n\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.

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:1:4 @{I rejoice} (\echarˆn\). Second aorist passive of \chair“\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurˆka\). Perfect active indicative of \heurisk“\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek t“n tekn“n\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en alˆtheiƒi\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban“\. This very idiom (\entolˆn lamban“\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

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@Info_2Peter @ CLAIMS PETRINE AUTHORSHIP Not only so, but in fuller form than strkjv@1Peter:1:1|, for the writer terms himself "Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in strkjv@Acts:15:14|) is the real name (John:1:42|) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that II Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

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:1:15 @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: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:3:1 @{Beloved} (\agapˆtoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautˆn ˆdˆ deuteran humin graph“ epistolˆn\). Literally, "This already a second epistle I am writing to you." For \ˆdˆ\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistolˆn\ in apposition with \tautˆn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir“\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrinˆ\). Old adjective of doubtful etymology (supposed to be \heilˆ\, sunlight, and \krin“\, to judge by it). Plato used it of ethical purity (\psuchˆ eilikrinˆs\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnˆsei\). As in strkjv@1:13|.

rwp@Info_1Thessalonians @ SECOND THESSALONIANS FROM CORINTH A.D. 50 OR 51 BY WAY OF INTRODUCTION It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. Songs:Paul repeats his "command" for discipline (2Thessalonians:3:6|) as he had done when with them (3:10|). He makes this Epistle a test of obedience (3:14|) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2:1f.|), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (3:17|). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

rwp@2Thessalonians:1:9 @{Who} (\hoitines\). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Corinthians:3:17; strkjv@Romans:1:25; strkjv@Galatians:4:26; strkjv@Phillipians:4:3|). {Shall suffer punishment} (\dikˆn tisousin\). Future active of old verb \tin“\, to pay penalty (\dikˆn\, right, justice), here only in N.T., but \apotin“\ once also to repay strkjv@Philemon:1:19|. In the papyri \dikˆ\ is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty. {Eternal destruction} (\olethron ai“nion\). Accusative case in apposition with \dikˆn\ (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. strkjv@10:15 \ton ai“nion tou turannou olethron\ the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. strkjv@1Thessalonians:5:3|) does not mean here annihilation, but, as Paul proceeds to show, separation {from the face of the Lord} (\apo pros“pou tou kuriou\) and from the {glory of his might} (\kai apo tˆs doxˆs tˆs ischuos autou\), an eternity of woe such as befell Antiochus Epiphanes. \Ai“nios\ in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long {the coming age} in contrast with {this age}, as {eternal} as the New Testament knows how to make it. See on ¯Matthew:25:46| for use of \ai“nios\ both with \z“ˆn\, life, and \kolasin\, punishment.

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:2:2 @{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@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:1:3 @{I rejoiced greatly} (\echarˆn lian\). As in strkjv@2John:1:4; strkjv@Phillipians:4:10|, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. {When brethren came} (\erchomen“n adelph“n\). Genitive absolute with present middle participle of \erchomai\, and so with \marturount“n\ (bare witness, present active participle of \marture“\). Present participle here denotes repetition, from time to time. {To the truth} (\tˆi alˆtheiƒi\). Dative case. "As always in the Johannine writings, 'truth' covers every sphere of life, moral, intellectual, spiritual" (Brooke). {Even as thou walkest in truth} (\kath“s su en alˆtheiƒi peripateis\). "Thou" in contrast to Diotrephes (verse 9|) and others like him. On \peripate“\ see strkjv@1John:1:6| and on \en alˆtheiƒi\ see strkjv@2John:1:4|.

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti tˆi ekklˆsiƒi\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph“\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philopr“teu“n aut“n\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philopr“tos\, fond of being first (Plutarch), and made like \philopone“\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hˆmƒs\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

rwp@3John:1:13 @{I had} (\eichon\). Imperfect active of \ech“\, when I began to write (\grapsai\, ingressive aorist active infinitive of \graph“\). {I am unwilling to write} (\ou thel“ graphein\). "I do not wish to go on writing them. {With ink and pen} (\dia melanos kai kalamou\), "by means of (\dia\) black (ink) and reed (used as pen)." See strkjv@2John:1:12| for \melanos\ and strkjv@Matthew:11:7| for \kalamos\, used for papyrus and parchment, as \grapheion\ (a sharp stilus) for wax tablets.

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

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: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: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:7:52 @{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: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:13:28 @{Though they found no cause of death} (\mˆdemian aitian thanatou heurontes\). Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew:26:65; strkjv@27:24; strkjv@Luke:23:22|). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts:28:18|). {That he should be slain} (\anairethˆnai auton\). First aorist passive infinitive, the accusative case, the direct object of \ˆitˆsanto\ (first aorist middle indicative, asked as a favour to themselves).

rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathˆto\). Imperfect middle of \kathˆmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatˆsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatˆkei\, "had walked" (past perfect active).

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: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: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: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:20:29 @{After my departing} (\meta tˆn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\mˆ pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).

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:20:36 @{He kneeled down} (\theis ta gonata autou\). Second aorist active participle of \tithˆmi\, to place. The very idiom used in strkjv@7:60| of Stephen. Not in ancient writers and only six times in the N.T. (Mark:15:19; strkjv@Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@20:36; strkjv@21:5|). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, strkjv@Luke:22:41|), though not the only proper one (Matthew:6:5|). Paul apparently prayed aloud (\prosˆuxato\).

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:21:9 @{Virgins which did prophesy} (\parthenoi prophˆteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:23:25 @{And he wrote} (\grapsas\). First aorist active participle of \graph“\, agreeing with the subject (Lysias) of \eipen\ (said) back in verse 23| (beginning). {After this form} (\echousan ton tupon touton\). Textus Receptus has \periechousan\. The use of \tupon\ (type or form) like _exemplum_ in Latin (Page who quotes Cicero _Ad Att_. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed _elogium_. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

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:27:1 @{That we should sail} (\tou apoplein hˆmas\). This genitive articular infinitive with \ekrithˆ\ like the LXX construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in strkjv@Luke:17:1; strkjv@Acts:10:25; strkjv@20:3| (Robertson, _Grammar_, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of \ple“\, to sail. Note the reappearance of "we" in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use "we" again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke's account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith's _Voyage and Shipwreck of St. Paul_ is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. {They delivered} (\paredidoun\). Imperfect active \“mega\ form rather than the old \-mi\ form \paredidosan\ as in strkjv@4:33|, from \paradid“mi\. Perhaps the imperfect notes the continuance of the handing over. {Certain other prisoners} (\tinas heterous desm“tas\). Bound (\desm“tas\) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though \heterous\ does not have to mean different kind of prisoners from Paul. {Of the Augustan band} (\speirˆs Sebastˆs\). Note Ionic genitive \speirˆs\, not \speiras\. See on ¯Matthew:27:1; strkjv@Acts:10:1|. \Cohortis Augustae\. We do not really know why this cohort is called "Augustan." It may be that it is part of the imperial commissariat (_frumentarii_) since Julius assumes chief authority in the grain ship (verse 11|). These legionary centurions when in Rome were called _peregrini_ (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them.

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: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@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:1:20 @{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: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:3:12 @{Put on therefore} (\endusasthe oun\). First aorist middle imperative of \endun“\ (verse 10|). He explains and applies (\oun\ therefore) the figure of "the new man" as "the new garment." {As God's elect} (\h“s eklektoi tou theou\). Same phrase in strkjv@Romans:8:33; strkjv@Titus:1:1|. In the Gospels a distinction exists between \klˆtos\ and \eklektos\ (Matthew:24:22,24,31|), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai ˆgapˆmenoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8|). The garments include a heart of compassion (\splagchna oiktirmou\, the nobler _viscera_ as the seat of emotion as in strkjv@Luke:1:78; strkjv@Phillipians:1:8|), kindness (\chrˆstotˆta\, as in strkjv@Galatians:5:22|), humility (\tapeinophrosunˆn\, in the good sense as in strkjv@Phillipians:2:3|), meekness (\prautˆta\, in strkjv@Galatians:5:23| and in strkjv@Ephesians:4:2| also with \tapeinophrosunˆ\), long-suffering (\makrothumian\, in strkjv@Galatians:5:22; strkjv@Colossians:1:11; strkjv@James:5:10|).

rwp@Colossians:3:22 @{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@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 PLACE OF WRITING This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

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

rwp@Ephesians:4:5 @{One Lord} (\heis Kurios\). The Lord Jesus Christ and he alone (no series of aeons). {One faith} (\mia pistis\). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. {One baptism} (\hen baptisma\). The result of baptizing (\baptisma\), while \baptismos\ is the act. Only in the N.T. (\baptismos\ in Josephus) and ecclesiastical writers naturally. See strkjv@Mark:10:38|. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.

rwp@Ephesians:5:22 @{Be in subjection}. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have \hupotassesthe\ like strkjv@Colossians:3:18|, while Aleph A P have \hupotassesth“san\ (let them be subject to). But the case of \andrasin\ (dative) shows that the verb is understood from verse 21| if not written originally. \Idiois\ (own) is genuine here, though not in strkjv@Colossians:3:18|. {As unto the Lord} (\h“s t“i Kuri“i\). Songs:here instead of \h“s anˆken en Kuri“i\ of strkjv@Colossians:3:18|.

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:6:22 @{That ye may know} (\hina gn“te\). Second aorist active subjunctive of \gin“sk“\. Just as in strkjv@Colossians:4:8| he had not written \hina eidˆte\ in verse 21|. {Our state} (\ta peri hˆm“n\). "The things concerning us," practically the same as \ta kat' eme\ of verse 21|. See both phrases in strkjv@Colossians:4:7,8|.

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:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode“\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tˆn alˆtheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon t“i Kˆphƒi emprosthen pant“n\). {Being a Jew} (\Ioudaios huparch“n\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethnik“s\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaik“s\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Iouda‹zein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.

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

rwp@Galatians:6:3 @{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:6:8 @{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:6:11 @{With how large letters} (\pˆlikois grammasin\). Paul now takes the pen from the amanuensis (cf. strkjv@Romans:16:22|) and writes the rest of the Epistle (verses 11-18|) himself instead of the mere farewell greeting (2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (_Documents_, p. 24; _Vocabulary_, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. {I have written} (\egrapsa\). Epistolary aorist. {With mine own hand} (\tˆi emˆi cheiri\). Instrumental case as in strkjv@1Corinthians:16:21|.

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@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me diˆgoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

rwp@Info_Hebrews @ THE RECIPIENTS If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his _Commentary_ (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in strkjv@Hebrews:10:32-34|. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Hebrews:13:24|), though "they of Italy" (\hoi apo tˆs Italias\) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

rwp@Info_Hebrews @ THE DATE Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written strkjv@Hebrews:10:1f.|: "Else would they not have ceased to be offered?" And in strkjv@Hebrews:8:13| "nigh to vanishing away" (\eggus aphanismou\) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in strkjv@Hebrews:13:23| as being "set free" (\apolelumenon\) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Timothy:4:11-13|). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

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: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:2:10 @{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:4:6 @{It remaineth} (\apoleipetai\). Present passive indicative of \apoleip“\, old verb to leave behind, to remain over. Songs:again in strkjv@4:9; strkjv@10:26|. Here the infinitive clause (\tinas eiselthein eis autˆn\) is the subject of \apoleipetai\. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David. {Failed to enter in} (\ouk eisˆlthon\). "Did not enter in" (second aorist active indicative of \eiserchomai\). It is a rabbinical argument all along here, but the author is writing to Jews.

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: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:6:12 @{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: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:9:22 @{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:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hˆk“\). The Messiah is represented as offering himself to do God's will (\tou poiˆsai to thelˆma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephalˆ\ (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).

rwp@Hebrews:10:27 @{Expectation} (\ekdochˆ\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zˆlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.

rwp@Hebrews:11:26 @{The reproach of Christ} (\ton oneidismon tou Christou\). See strkjv@Psalms:89:51| for the language where "the Messiah" ("The Anointed One") is what is meant by \tou Christou\, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (12:2; strkjv@13:12|). There is today as then (Hebrews:13:13|) a special reproach (\oneidismos\, already, strkjv@10:33|) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (\meizona plouton\) than "the treasures of Egypt" (\t“n Aiguptou thˆsaur“n\, ablative case after comparative \meizona\, for which see strkjv@Matthew:6:19f.|). Moses was laying up treasure in heaven. {For he looked unto the recompense of reward} (\apeblepen gar eis tˆn misthapodosian\). In perfect active of \apoblep“\, "for he was looking away (kept on looking away)." For \misthapodosia\ see strkjv@10:35|.

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:12:23 @{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:13:14 @{An abiding city} (\menousan polin\). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (11:10|).

rwp@Hebrews:13:18 @{Honestly} (\kal“s\). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in strkjv@1Thessalonians:2:18; strkjv@2Corinthians:1:11f.,17f|.

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:1:6 @{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:1:8 @{Man} (\anˆr\). Instead of \anthr“pos\ (general term) in verse 7|, perhaps for variety (Ropes), but often in James (1:12,23; strkjv@2:2; strkjv@3:2|), though in other Epistles usually in distinction from \gunˆ\ (woman). {Double-minded} (\dipsuchos\). First appearance of this compound known and in N.T. only here and strkjv@4:8|. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's _Vocabulary_). From \dis\ twice and \psuchˆ\ soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (\edistasas\) in strkjv@Matthew:14:31|. {Unstable} (\akatastatos\). Late double compound (alpha privative and \katastatos\ verbal from \kathistˆmi\), in LXX once (Is strkjv@54:11|) and in Polybius, in N.T. only here and strkjv@3:8|. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

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: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:3:6 @{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:5:20 @{Let him know} (\gin“sket“\). Present active imperative third person singular of \gin“sk“\, but Westcott and Hort read \gin“skete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph“\ of verse 19|. {From the error} (\ek planˆs\). "Out of the wandering" of verse 19| (\planˆ\, from which \plana“\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchˆn ek thanatou\). The soul of the sinner (\hamart“lon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\s“sei\). {Shall cover a multitude of sins} (\kalupsei plˆthos hamarti“n\). Future active of \kalupt“\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.

rwp@Info_John @ THE BELOVED DISCIPLE The book claims to be written by "the disciple whom Jesus loved" (John:21:20|) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (John:21:24|). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with strkjv@John:20:31|, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in strkjv@John:21:24| is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in _The Beloved Disciple_ (1922).

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 @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).

rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

rwp@Info_John @ BUT DIFFERENT FROM THE APOCALYPSE It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Revelation:1:4,9; strkjv@22:8|), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (_Prolegomena_, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. Songs:one ventures to call attention to the statement in strkjv@Acts:4:13| where Peter and John are described as \agrammatoi kai idi“tai\ (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's _Greek Papyri_, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

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:1:19 @{And this is the witness of John} (\kai hautˆ estin hˆ marturia tou I“anou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell“\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina er“tˆs“sin auton\). Final \hina\ and the first aorist active subjunctive of \er“ta“\, old verb to ask a question as here and often in the _Koin‚_ to ask for something (John:14:16|) like \aite“\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

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:1:38 @{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:1:45 @{Philip findeth} (\heuriskei Philippos\). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. {Nathaniel} (\ton Nathanaˆl\). It is a Hebrew name meaning "God has given" like the Greek \Theodore\ (Gift of God). He was from Cana of Galilee (John:21:2|), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, _Bar Tholmai_) does not appear in John. They are almost certainly two names of the same man. Philip uses \heurˆkamen\ (verse 41|) also to Nathanael and so unites himself with the circle of believers, but instead of \Messian\ describes him "of whom (\hon\ accusative with \egrapsen\) Moses in the law (Deuteronomy:18:15|) and the prophets (so the whole O.T. as in strkjv@Luke:24:27,44|) did write." {Jesus of Nazareth the son of Joseph} (\Iˆsoun huion tou I“sˆph ton apo Nazaret\). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse 18|, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.

rwp@John:2:4 @{Woman} (\gunai\). Vocative case of \gunˆ\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mˆter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup“ hˆkei hˆ h“ra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

rwp@John:2:13 @{The passover of the Jews} (\to pascha t“n Ioudai“n\). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in strkjv@6:4|. There may be another (5:1|), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramˆnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mˆn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz“\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous hum“n\). First aorist active imperative of \epair“\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\ch“ras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon ˆdˆ\). Probably \ˆdˆ\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tˆn sˆn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale“\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akˆkoamen\). Perfect active indicative of \akou“\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho s“tˆr tou kosmou\). See strkjv@Matthew:1:21| for s“sei used of Jesus by the angel Gabriel. John applies the term \s“tˆr\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

rwp@John:5:4 @All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse 3|, to make clearer the statement in verse 7|. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious.

rwp@John:5:40 @{And ye will not come to me} (\kai ou thelete elthein pros me\). "And yet" (\kai\) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See strkjv@John:1:11; strkjv@Matthew:23:37| (\kai ouk ˆthelˆsate\, and ye would not). Men loved darkness rather than light (John:3:19|). {That ye may have life} (\hina z“ˆn echˆte\). Life in its simplest form as in strkjv@3:36| (cf. strkjv@3:16|). This is the purpose of John in writing the Fourth Gospel (20:31|). There is life only in Christ Jesus.

rwp@John:6:8 @{One of} (\heis ek\). Songs:in strkjv@12:4|; strkjv@13:23; strkjv@Mark:13:1| without \ek\. {Simon Peter's brother} (\ho adelphos Sim“nos Petrou\). Songs:described in strkjv@1:40|. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in strkjv@12:20-22|, but in the Synoptics he is distinguished only in strkjv@Mark:13:3|. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.

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: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:10:34 @{Is it not written?} (\ouk estin gegrammenon;\). Periphrastic perfect passive indicative of \graph“\ (as in strkjv@2:17|) in place of the usual \gegraptai\. "Does it not stand written?" {In your law} (\en t“i nom“i hum“n\). From strkjv@Psalms:82:6|. The term \nomos\ (law) applying here to the entire O.T. as in strkjv@12:34; strkjv@15:25; strkjv@Romans:3:19; strkjv@1Corinthians:14:21|. Aleph D Syr-sin. omit \hum“n\, but needlessly. We have it already so from Jesus in strkjv@8:17|. They posed as the special custodians of the O.T. {I said} (\hoti eg“ eipa\). Recitative \hoti\ before a direct quotation like our quotation marks. \Eipa\ is a late second aorist form of indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi este\). Another direct quotation after \eipa\ but without \hoti\. The judges of Israel abused their office and God is represented in strkjv@Psalms:82:6| as calling them "gods" (\theoi\, _elohim_) because they were God's representatives. See the same use of _elohim_ in strkjv@Exodus:21:6; strkjv@22:9,28|. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.

rwp@John:11:1 @{Was sick} (\ˆn asthen“n\). Periphrastic imperfect active of \asthene“\, old verb (from \asthenˆs\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bˆthanias\). Use of \apo\ as in strkjv@1:44| Philip of Bethsaida and strkjv@1:45| Joseph of Nazareth. This Bethany is about two miles (11:18|) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek tˆs k“mˆs\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marthˆs\ for the genitive. Elsewhere (John:11:19; strkjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; strkjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

rwp@John:11:50 @{That it is expedient for you} (\hoti sumpherei humin\). Indirect discourse with present active indicative of \sumpher“\ used with the \hina\ clause as subject. It means to bear together, to be profitable, with the dative case as here (\humin\, for you). It is to your interest and that is what they cared most for. {That one man die} (\hina heis anthr“pos apothanˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \apothnˆsk“\ as subject clause with \sumpherei\. See strkjv@16:7; strkjv@18:7| for the same construction. {For the people} (\huper tou laou\). \Huper\ simply means _over_, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in strkjv@Galatians:3:13| of the death of Christ and naturally so in strkjv@2Corinthians:5:14f.; strkjv@Romans:5:6|. In the papyri \huper\ is the usual preposition used of one who writes a letter for one unable to write. {And that the whole nation perish not} (\kai mˆ holon to ethnos apolˆtai\). Continuation of the \hina\ construction with \mˆ\ and the second aorist subjunctive of \apollumi\. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.

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:12:16 @{Understood not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to pr“ton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasthˆ\). First aorist passive indicative of \doxaz“\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\ˆn ep' aut“i gegrammena\). Periphrastic past perfect passive of \graph“\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \ˆsan\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' aut“i\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoiˆsan\). First aorist active indicative of \poie“\, simply, "they did."

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: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:19:14 @{The Preparation of the passover} (\paraskeuˆ tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeuˆ\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\h“s hektˆ\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus hum“n\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.

rwp@John:19:22 @{What I have written I have written} (\ho gegrapha gegrapha\). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.

rwp@Jude:1:4 @{Are crept in} (\pareiseduˆsan\). Second aorist passive indicative of \pareisdu“\ (\-n“\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du“\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph“\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithˆmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotˆn kai kurion hˆm“n\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotˆn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.

rwp@Info_Luke @ THE SAME AUTHOR FOR GOSPEL AND ACTS The author of Acts refers to the Gospel specifically as "the first treatise," \ton pr“ton logon\, (Acts:1:1|) and both are addressed to Theophilus (Luke:1:3; strkjv@Acts:1:1|). He speaks of himself in both books as "me" (\kamoi\, strkjv@Luke:1:3|) and {I made} (\epoiˆsamˆn\, strkjv@Acts:1:1|). He refers to himself with others as "we" and "us" as in strkjv@Acts:16:10|, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luke:1:1-4|) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."

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: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:2:10 @{I bring you good tidings of great joy} (\euaggelizomai h–min charan megalˆn\). Wycliff, "I evangelize to you a great joy." The active verb \euaggeliz“\ occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive \euaggelion\ and verb \euaggeliz“\ very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, _The Epistles to the Thessalonians_, p. 143). The other Gospels do not have the verb save strkjv@Matthew:11:5| and that in a quotation (Isaiah:61:1|).

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:2:36 @{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: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:3:4 @{As it is written} (\h“s gegraptai\). The regular formula for quotation, perfect passive indicative of \graph“\. {Isaiah the prophet} (\Esaiou tou prophˆtou\). The same phrase in strkjv@Mark:1:2| (correct text) and strkjv@Matthew:3:3|. Mark, as we have seen, adds a quotation from strkjv@Malachi:3:1| and Luke gives verses 4 and 5 of Isa. 40| not in Matthew or Mark (Luke:3:5,6|). See strkjv@Matthew:3:3; strkjv@Mark:1:3| for discussion of Luke strkjv@4:4.

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:3:14 @{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:3:23 @{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:4:9 @{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:4:12 @{It is said} (\eirˆtai\). Perfect passive indicative, stands said, a favourite way of quoting Scripture in the N.T. In strkjv@Matthew:4:7| we have the usual "it is written" (\gegraptai\). Here Jesus quotes strkjv@Deuteronomy:6:16|. Each time he uses Deuteronomy against the devil. The LXX is quoted. It is the volitive future indicative with \ouk\, a common prohibition. Jesus points out to the devil that testing God is not trusting God (Plummer).

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:4:38 @{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:5:3 @{To put out a little} (\epanagagein oligon\). Second aorist infinitive of the double compound verb \ep-an-ag“\, found in Xenophon and late Greek writers generally. Only twice in the N.T. In strkjv@Matthew:21:18| in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. {Taught} (\edikasken\). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).

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:5:19 @{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:5:31 @{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:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tˆn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestathˆ\ with the double augment of the double compound verb \apokathistˆmi\. As in Greek writers, so here the double compound means complete restoration to the former state.

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:6:44 @{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:7:1 @{After} (\epeidˆ, epei and dˆ\). This conjunction was written \epei dˆ\ in Homer and is simple \epei\ with the intensive \dˆ\ added and even \epei dˆ per\ once in N.T. (Luke:1:1|). This is the only instance of the temporal use of \epeidˆ\ in the N.T. The causal sense occurs only in Luke and Paul, for \epei\ is the correct text in strkjv@Matthew:21:46|. {Had ended} (\eplˆr“sen\). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in strkjv@Matthew:7:28|. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7. {In the ears of the people} (\eis tas akoas tou laou\). \Akoˆ\ from \akou“\, to hear, is used of the sense of hearing (1Corinthians:12:17|), the ear with which one hears (Mark:7:35; strkjv@Hebrews:5:11|), the thing heard or the report (Rom strkjv@10:16|) or oral instruction (Galatians:3:2,5|). Both strkjv@Matthew:8:5-13; strkjv@Luke:7:1-10| locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.

rwp@Luke:7:15 @{Sat up} (\anekathisen\). First aorist active indicative. The verb in the N.T. only here and strkjv@Acts:9:40|. Medical writers often used it of the sick sitting up in bed (Hobart, _Med. Lang. of St. Luke_, p. 11). It is objected that the symmetry of these cases (daughter of Jairus raised from the death-bed, this widow's son raised from the bier, Lazarus raised from the tomb) is suspicious, but no one Gospel gives all three (Plummer). {Gave him to his mother} (\ed“ken auton tˆi mˆtri autou\). Tender way of putting it. "For he had already ceased to belong to his mother" (Bengel). Songs:in strkjv@Luke:9:42|.

rwp@Luke:7:29 @{Justified God} (\edikai“san ton theon\). They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John (\baptisthentes to baptisma tou I“anou\. First aorist passive participle with the cognate accusative retained in the passive. Some writers consider verses 29,30| a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus.

rwp@Luke:8:9 @{Asked} (\epˆr“t“n\). Imperfect of \eper“ta“\ (\epi\ and \er“ta“\) where strkjv@Mark:4:10| has \ˆr“t“n\ (uncompounded imperfect), both the tense and the use of \epi\ indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth. {What this parable might be} (\tis hautˆ eiˆ hˆ parabolˆ\). A mistranslation, What this parable was (or meant). The optative \eiˆ\ is merely due to indirect discourse, changing the indicative \estin\ (is) of the direct question to the optative \eiˆ\ of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, _Grammar_, pp. 1043f.).

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:9:7 @{All that was done} (\ta ginomena panta\). Present middle participle, "all that was coming to pass." {He was much perplexed} (\diˆporei\). Imperfect active of \diapore“\, to be thoroughly at a loss, unable to find a way out (\dia, a\ privative, \poros\, way), common ancient verb, but only in Luke's writings in the N.T. {Because it was said} (\dia to legesthai\). Neat Greek idiom, the articular passive infinitive after \dia\. Three reports came to the ears of Herod as Luke has it, each introduced by \hoti\ (that) in indirect discourse: "By some" (\hupo tin“n\), "by some" (\hupo tin“n de\), "by others" (\all“n de, hupo\ not here expressed, but carried over). The verbs in the indirect discourse here (verses 7,8|) are all three aorists (\ˆgerthˆ\ first passive; \ephanˆ\ second passive; \anestˆ\ second active), not past perfects as the English has them.

rwp@Luke:9:27 @{Till they see} (\he“s an id“sin\). Second aorist active subjunctive with \he“s\ and \an\ referring to the future, an idiomatic construction. Songs:in strkjv@Mark:9:1; strkjv@Matthew:16:28|. In all three passages "shall not taste of death" (\ou mˆ geus“ntai thanatou\, double negative with aorist middle subjunctive) occurs also. Rabbinical writings use this figure. Like a physician Christ tasted death that we may see how to die. Jesus referred to the cross as "this cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). Mark speaks of the kingdom of God as "come" (\elˆluthuian\, second perfect active participle). Matthew as "coming" (\erchomenon\) referring to the Son of man, while Luke has neither form. See Matthew and Mark for discussion of the theories of interpretation of this difficult passage. The Transfiguration follows in a week and may be the first fulfilment in the mind of Jesus. It may also symbolically point to the second coming.

rwp@Luke:9:37 @{On the next day} (\tˆi hexˆs hˆmerƒi\). Alone in Luke. It shows that the Transfiguration took place on the preceding night. {They were come down} (\katelthont“n aut“n\). Genitive absolute of second aorist active participle of \katerchomai\, a common enough verb, but in the N.T. only in Luke's writings save strkjv@James:3:15|. {Met him} (\sunˆntˆsen aut“i\). First aorist active of \sunanta“\, common compound verb, to meet with, only in Luke's writings in the N.T. save strkjv@Hebrews:7:1|. With associative instrumental case \aut“i\.

rwp@Luke:9:38 @{Master} (\Didaskale\). Teacher as in strkjv@Mark:9:17|. {Lord} (\kurie\, strkjv@Matthew:17:15|). {To look upon} (\epiblepsai\). Aorist active infinitive of \epiblep“\ (\epi\, upon, \blep“\, look), common verb, but in the N.T. only here and strkjv@James:2:3| except strkjv@Luke:1:48| in quotation from LXX. This compound verb is common in medical writers for examining carefully the patient. {Mine only child} (\monogenˆs moi\). Only in Luke as already about an only child in strkjv@7:12; strkjv@8:42|.

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:9:61 @{And another also said} (\eipen de kai heteros\). A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. \Heteros\ does not here mean one of a "different" sort as is sometimes true of this pronoun, but merely another like \allos\ (Robertson, _Grammar_, p. 749). {But first} (\pr“ton de\). He also had something that was to come "first." {To bid farewell to them that are at my house} (\apotaxasthai tois eis ton oikon mou\). In itself that was a good thing to do. This first aorist middle infinitive is from \apotass“\, an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in strkjv@Acts:18:18| of Paul taking leave of the believers in Corinth. See also strkjv@Mark:6:46; strkjv@2Corinthians:2:13|. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.

rwp@Luke:10:22 @{Knoweth who the Son is} (\gin“skei tis estin ho huios\). Knows by experience, \gin“skei\. Here strkjv@Matthew:11:27| has \epigin“skei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boulˆtai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\h“i an boulˆtai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredothˆ\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

rwp@Luke:10:27 @{And he answering} (\ho de apokritheis\). First aorist participle, no longer passive in idea. The lawyer's answer is first from the _Shema_ (Deuteronomy:6:3; strkjv@11:13|) which was written on the phylacteries. The second part is from strkjv@Leviticus:19:18| and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark:12:28-34; strkjv@Matthew:22:34-40|) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in strkjv@Mark:12:30|.

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

rwp@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: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:12:29 @{Seek not ye} (\humeis mˆ zˆteite\). Note emphatic position of "ye" (\humeis\). Stop seeking (\mˆ\ and present imperative active). strkjv@Matthew:6:31| has: "Do not become anxious" (\mˆ merimnˆsˆte\), \mˆ\ and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in verse 22| save that the problem of clothing is not here mentioned: {Neither be ye of doubtful mind} (\kai mˆ mete“rizesthe\). \Mˆ\ and present passive imperative (stop being anxious) of \mete“riz“\. An old verb from \mete“ros\ in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the LXX and Philo, but here only in the N.T.

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: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:15:2 @{Both... and} (\te... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz“\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and strkjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In strkjv@12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).

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:16:20 @{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: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:17:33 @{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:18:31 @{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: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:21:36 @{But watch ye} (\agrupneite de\). \Agrupne“\ is a late verb to be sleepless (\a\ privative and \hupnos\, sleep). Keep awake and be ready is the pith of Christ's warning. {That ye may prevail to escape} (\hina katischusˆte ekphugein\). First aorist active subjunctive with \hina\ of purpose. The verb \katischu“\ means to have strength against (cf. strkjv@Matthew:16:18|). Common in later writers. \Ekphugein\ is second aorist active infinitive, to escape out. {To stand before the Son of man} (\stathˆnai emprosthen tou huiou tou anthr“pou\). That is the goal. There will be no dread of the Son then if one is ready. \Stathˆnai\ is first aorist passive infinitive of \histˆmi\.

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:23:38 @{A superscription} (\epigraphˆ\). strkjv@Mark:15:26| has "the superscription of his accusation" strkjv@Matthew:27:37|, "his accusation," strkjv@John:19:19| "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John:19:20|).

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@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:2:6 @{Sitting there, and reasoning in their hearts} (\ekei kathˆmenoi kai dialogizomenoi en tais kardiais aut“n\). Another of Mark's pictures through Peter's eyes. These scribes (and Pharisees, strkjv@Luke:5:21|) were there to cause trouble, to pick flaws in the teaching and conduct of Jesus. His popularity and power had aroused their jealousy. There is no evidence that they spoke aloud the murmur in their hearts, "within themselves" (Matthew:9:3|). It was not necessary, for their looks gave them away and Jesus knew their thoughts (Matthew:9:4|) and perceived their reasoning (Luke:5:22|). {Instantly Jesus recognized it in his own spirit} (\euthus epignous ho Iˆsous t“i pneumati autou\, strkjv@Mark:2:8|). The Master at once recognizes the hostile atmosphere in the house. The debate (\dialogizomenoi\) in their hearts was written on their faces. No sound had come, but feeling did.

rwp@Mark:2:10 @{That ye may know} (\hina eidˆte\). The scribes could have said either of the alternatives in verse 9| with equal futility. Jesus could say either with equal effectiveness. In fact Jesus chose the harder first, the forgiveness which they could not see. Songs:he now performs the miracle of healing which all could see, that all could know that (the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power (\exousian\) to forgive sins. He has the right and power here on earth to forgive sins, here and now without waiting for the day of judgment. {He saith to the sick of the palsy} (\legei\). This remarkable parenthesis in the middle of the sentence occurs also in strkjv@Matthew:9:6| and strkjv@Luke:5:24|, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

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:9:25 @{A multitude came running together} (\episuntrechei ochlos\). A double compound here alone in the N.T. and not in the old Greek writers. \Epitrech“\ occurs in the papyri, but not \episuntrech“\. The double compound vividly describes the rapid gathering of the crowd to Jesus and the epileptic boy to see the outcome. {Come out of him} (\exelthe ex autou\). Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy's misfortune.

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: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: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:14:65 @{Cover his face} (\perikaluptein autou to pros“pon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophˆteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz“\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

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@Info_Matthew @ THE GOSPEL ACCORDING TO MATTHEW BY WAY OF INTRODUCTION The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the _Logia_ of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic _Logia_ along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic _Logia_ and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark's work on a par with his own. But Mark's book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published _An Old Hebrew Text of St. Matthew's Gospel_. We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

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:1:19 @{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:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephanˆ aut“i\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tˆn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\mˆ phobˆthˆis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumˆthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:23 @{They shall call} (\kalesousin\). Men, people, will call his name Immanuel, God with us. "The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious" (Bruce). But surely the language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew's explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God's help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: "He that has seen me has seen the Father" (John:14:9|).

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:2:11 @{Opening their treasures} (\anoixantes tous thˆsaurous aut“n\). Here "treasures" means "caskets" from the verb (\tithˆmi\), receptacle for valuables. In the ancient writers it meant "treasury" as in 1Macc. strkjv@3:29. Songs:a "storehouse" as in strkjv@Matthew:13:52|. Then it means the things laid up in store, treasure in heaven (Matthew:6:20|), in Christ (Colossians:2:3|). In their "caskets" the Magi had gold, frankincense, and myrrh, all found at that time in Arabia, though gold was found in Babylon and elsewhere.

rwp@Matthew:2:16 @{Slew all the male children that were in Bethlehem} (\aneilen pantas tous paidas tous en Bˆthleem\). The flight of Joseph was justified, for Herod was violently enraged (\ethum“thˆ lian\) that he had been mocked by the Magi, deluded in fact (\enepaichthˆ\). Vulgate _illusus esset_. Herod did not know, of course, how old the child was, but he took no chances and included all the little boys (\tous paidas\, masculine article) in Bethlehem two years old and under, perhaps fifteen or twenty. It is no surprise that Josephus makes no note of this small item in Herod's chamber of horrors. It was another fulfilment of the prophecy in strkjv@Jeremiah:31:15|. The quotation (2:18|) seems to be from the Septuagint. It was originally written of the Babylonian captivity but it has a striking illustration in this case also. Macrobius (_Sat_. II. iv. II) notes that Augustus said that it was better to be Herod's sow (\hus\) than his son (\huios\), for the sow had a better chance of life.

rwp@Matthew:2:23 @{Should be called a Nazarene} (\Naz“raios klˆthˆsetai\). Matthew says "that it might be fulfilled which was spoken by the prophets" (\dia t“n prophˆt“n\). It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (John:1:46; strkjv@7:52|) is what is meant, and that several prophecies are to be combined like Ps. strkjv@22:6,8; strkjv@69:11,19; strkjv@Isaiah:53:2,3,4|. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that "in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history." The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel.

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:5:24 @{First be reconciled} (\pr“ton diallagˆthi\). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually \katallass“\ occurs. Deissmann (_Light from the Ancient East_, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled (\dialagˆti\) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from \katallass“\" (Lightfoot). This because of \dia\ (two, between two).

rwp@Matthew:5:31 @{A writing of divorcement} (\apostasion\), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of \biblion apostasiou\ (Ma strkjv@19:7; strkjv@Mark:10:4|). Vulgate has here _libellum repudii_. The papyri use \suggraphˆ apostasiou\ in commercial transactions as "a bond of release" (see Moulton and Milligan's _Vocabulary_, etc.) The written notice (\biblion\) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for 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:7:13 @{By the narrow gate} (\dia tˆs stenˆs pulˆs\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmenˆ hˆ hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenoch“ria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruch“ros\) is in every city, town, village, with the glaring white lights that lure to destruction.

rwp@Matthew:7:16 @{By their fruits ye shall know them} (\apo t“n karp“n aut“n epign“sesthe\). From their fruits you will recognize them." The verb "know " (\gin“sk“\) has \epi\ added, fully know. The illustrations from the trees and vines have many parallels in ancient writers.

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:11:7 @{As these went their way} (\tout“n poreuomen“n\). Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? "It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death" (Plummer). {A reed shaken by the wind} (\kalamon hupo anemou saleuomenon\). Latin _calamus_. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew:27:29|), as a measuring rod (Revelation:11:1|), of a writer's pen (3John:1:13|). The reeds by the Jordan bent with the wind, but not so John.

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:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis tˆi basileiƒi t“n ouran“n\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:13:57 @{And they were offended in him} (\kai eskandalizonto en aut“i\). Graphic imperfect passive. Literally, "They stumbled at him," "They were repelled by him" (Moffatt), "They turned against him" (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves. {Not without honour} (\ouk estin atimos\). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the _Logia of Jesus_ (_Oxyr. Papyri_ i. 3).

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:18:22 @{Until seventy times seven} (\he“s hebdomˆkontakis hepta\). It is not clear whether this idiom means seventy-seven or as the Revised Version has it (490 times). If \heptakis\ were written it would clearly be 490 times. The same ambiguity is seen in strkjv@Genesis:4:24|, the LXX text by omitting \kai\. In the _Test. of the Twelve Patriarchs, Benj._ vii. 4, it is used in the sense of seventy times seven. But it really makes little difference because Jesus clearly means unlimited forgiveness in either case. "The unlimited revenge of primitive man has given place to the unlimited forgiveness of Christians" (McNeile).

rwp@Matthew:18:23 @{Make a reckoning} (\sunƒrai logon\). Seen also in strkjv@25:19|. Perhaps a Latinism, _rationes conferre_. First aorist active infinitive of \sunair“\, to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, _Light from the Ancient East_, p. 117).

rwp@Matthew:22:1 @{Again in parables} (\palin en parabolais\). Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King's Son. It is somewhat similar to that of The Supper in strkjv@Luke:14:16-23| given on another occasion. Hence some scholars consider this merely Matthew's version of the Lucan parable in the wrong place because of Matthew's habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew's report which definitely locates the parable here by \palin\. Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God's demand for righteousness. But here again it is like Jesus and suits the present occasion.

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: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:25:19 @{Maketh a reckoning} (\sunairei logon\). As in strkjv@18:23|. Deissmann (_Light from the Ancient East_, p. 117) gives two papyri quotations with this very business idiom and one Nubian ostracon with it. The ancient Greek writers do not show it.

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

rwp@Matthew:26:10 @{Why trouble ye the woman?} (\ti kopous parechete tˆi gunaiki?\) A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. \Kopos\ is from \kopt“\, to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary's act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand. {A good work upon me} (\ergon kalon eis eme\). A beautiful deed upon Jesus himself.

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:27:45 @{From the sixth hour} (\apo hektˆs h“ras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.

rwp@Matthew:28:2 @{There was a great earthquake} (\seismos egeneto megas\). Clearly not the earthquake of strkjv@27:51|. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it (\apekulise ton lithon kai ekathˆto epan“ autou\). If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius … Lapide dares to say: "The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection." The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile).

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:1:8 @{Though I have} (\ech“n\). Concessive participle (present active). {That which is befitting} (\to anˆkon\). Neuter singular accusative of the articular participle (present active) of \anˆk“\, to come up to requirements and so to be befitting. For idea in \anˆk“\, see strkjv@Colossians:3:18; strkjv@Ephesians:5:4|. This idiom is in later writers. {I rather beseech} (\mƒllon parakal“\). Rather than command (\epitass“\) which he has a perfect right to do.

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: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:2:30 @{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:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknˆron\). Old adjective from \okne“\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall“\, to totter, to reel. See strkjv@Acts:21:34|.

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:1:4 @{To the seven churches which are in Asia} (\tais hepta ekklˆsiais tais en tˆi Asiƒi\). Dative case as in a letter (Galatians:1:1|). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts:20:5ff.|) and at Colossal and Hierapolis (Colossians:1:1; strkjv@2:1; strkjv@4:13|) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (1:4,12,16; strkjv@4:5; strkjv@5:1,6; strkjv@8:2; strkjv@10:3; strkjv@11:13; strkjv@12:3; strkjv@13:1; strkjv@14:6f.|). {From him which is} (\apo ho “n\). This use of the articular nominative participle of \eimi\ after \apo\ instead of the ablative is not due to ignorance or a mere slip (\lapsus pennae\), for in the next line we have the regular idiom with \apo t“n hepta pneumat“n\. It is evidently on purpose to call attention to the eternity and unchangeableness of God. Used of God in strkjv@Exodus:3:14|. {And which was} (\kai ho ˆn\). Here again there is a deliberate change from the articular participle to the relative use of \ho\ (used in place of \hos\ to preserve identity of form in the three instances like Ionic relative and since no aorist participle of \eimi\ existed). The oracle in Pausanias X. 12 has it: \Zeus ˆn, Zeus esti, Zeus essetai\ (Zeus was, Zeus is, Zeus will be). {Which is to come} (\ho erchomenos\). "The Coming One," futuristic use of the present participle instead of \ho esomenos\. See the same idiom in verse 8; strkjv@4:8| and (without \ho erchomenos\) in strkjv@11:17; strkjv@16:5|. {From the seven spirits} (\apo t“n hepta pneumat“n\). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in strkjv@3:1; strkjv@4:5; strkjv@5:6| (from strkjv@Zechariah:4:2-10|). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, _The Holy Spirit in the N.T._, p. 374), unity in diversity (1Corinthians:12:4|). {Which are} (\t“n\ article Aleph A, \ha\ relative P). {Before his throne} (\en“pion tou thronou autou\). As in strkjv@4:5f|.

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: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: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: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: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:13:8 @{Shall worship him} (\proskunˆsousin auton\). Future active of \proskune“\ with the accusative here as some MSS. in strkjv@13:4| (\to thˆrion\), both constructions in this book. {Whose} (\hou--autou\). Redundant use of genitive \autou\ (his) with \hou\ (whose) as common in this book, and singular instead of plural \h“n\ with antecedent \pantes\ (all, plural), thus calling attention to the responsibility of the individual in emperor-worship. {Hath not been written} (\ou gegraptai\). Perfect passive indicative of \graph“\, permanent state, stands written. {In the book of life of the Lamb} (\en t“i bibli“i tˆs z“ˆs tou arniou\). See strkjv@3:5| for this phrase and the O.T. references. It occurs again in strkjv@17:8; strkjv@20:12,15; strkjv@21:27|. "Here and in strkjv@21:27|, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete). {That hath been slain from the foundation of the world} (\tou esphagmenou\ (for which see strkjv@5:6|) \apo katabolˆs kosmou\). For the phrase \apo katabolˆs kosmou\ (not in the LXX) there are six other N.T. uses (Matthew:13:35| without \kosmou\; strkjv@25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:17:8|), and for \pro katabolˆs kosmou\ three (John:17:24; strkjv@Ephesians:1:4; strkjv@1Peter:1:20|). It is doubtful here whether it is to be taken with \tou esphagmenou\ (cf. strkjv@1Peter:1:20|) or with \gegraptai\ as in strkjv@Revelation:17:8|. Either makes sense, and here the most natural use is with \esphagmenou\. At any rate the death of Christ lies in the purpose of God, as in strkjv@John:3:16|.

rwp@Revelation:14:6 @{Another angel} (\allon aggelon\). A new turn in the drama comes with each angel (7:2; strkjv@8:3,13; strkjv@10:1|). Here the angel is seen "flying in mid heaven" (\petomenon en mesouranˆmati\), while in strkjv@8:13| John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all. {Having} (\echonta\). Accusative singular agreeing with \aggelon\ like \petomenon\ (flying), but \leg“n\ in verse 7| is nominative, as if a new sentence like \leg“n\ in strkjv@4:1|. {An eternal gospel} (\euaggelion ai“nion\). The only use of \euaggelion\ in John's writings, though the verb \euaggelisai\ (first aorist active infinitive epexegetical with \echonta\ like strkjv@John:16:12|) occurs here and in strkjv@10:7|. Here it is not \to euaggelion\ (the gospel), but merely a proclamation of God's eternal (\ai“nios\ here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of \epi\ (with accusative after \euaggelisai\ and the genitive with \gˆs\). See strkjv@5:9| for the races, etc.

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:17:5 @{Upon her forehead a name written} (\epi to met“pon autˆs onoma gegrammenon\). Roman harlots wore a label with their names on their brows (Seneca, _Rhet_. I. 2. 7; Juvenal VI. 122f.), and so here. In strkjv@19:16| Christ has a name on his garments and on his thigh, while in strkjv@14:1; strkjv@22:4| the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter strkjv@Revelation:12|. {Mystery} (\mustˆrion\). Either in apposition with \onoma\ or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf. \pneumatik“s\ strkjv@11:8|) for Rome. {The Mother of the Harlots and of the Abominations of the Earth} (\Hˆ Mˆtˆr t“n Porn“n kai t“n Bdelugmat“n tˆs Gˆs\). The Metropolis of the Empire is the mother of harlotry and of the world's idolatries. Charles quotes Tacitus (_Ann_. XV. 44) about Rome as the city "quo cuncta undique atrocia aut pudenda confluunt celebranturque_."

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:20:8 @{To deceive the nations} (\planˆsai ta ethnˆ\). First aorist active infinitive of purpose of \plana“\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi g“niais tˆs gˆs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton G“g kai Mag“g\). Accusative in explanatory apposition with \ta ethnˆ\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag“\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\h“n--aut“n\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\h“s hˆ ammos tˆs thalassˆs\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hest“tas en“pion tou thronou\). {Books were opened} (\biblia ˆnoichthˆsan\). First aorist passive of \anoig“\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithˆsan\). First aorist passive indicative of \krin“\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin tˆs z“ˆs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Revelation:20:15 @{If any was not found written in the book of life} (\ei tis ouch heurethˆ en tˆi bibl“i tˆs z“ˆs\). Condition of first class with \ei\ and the first aorist passive indicative of \heurisk“\. In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, strkjv@Matthew:5:22|). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In strkjv@Daniel:12:2| there is a resurrection to death as well as to life and so in strkjv@John:5:29; strkjv@Acts:24:15|.

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:21:12 @{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:21:14 @{Had} (\ech“n\). Masculine present active participle of \ech“\ instead of \echon\ (neuter like to \teichos\), and the participle occurs independently as if a principal verb (\eichen\) as often in this book. {Twelve foundations} (\themelious d“deka\). Foundation stones, old adjective (from \thema\, from \tithˆmi\), here as in strkjv@1Corinthians:3:11ff.; strkjv@2Timothy:2:19|, with \lithous\ (stones understood), though often neuter substantive to \themelion\ (Luke:6:48f.; strkjv@Acts:16:26|). See strkjv@Isaiah:28:16; strkjv@Hebrews:11:10|. Twelve because of the twelve apostles as foundation stones (Ephesians:2:20|). {On them} (\ep' aut“n\). On the twelve foundation stones. {Names of the twelve apostles of the Lamb} (\onomata t“n d“deka apostol“n tou arniou\). Jesus had spoken of twelve thrones for the apostles (Matthew:19:28|); names of all twelve are here written, not just that of Peter, as some would argue from strkjv@Matthew:16:18|. As a matter of fact, Christ is the corner stone or \akrog“niaion\ (1Peter:2:6; strkjv@1Corinthians:3:10; strkjv@Ephesians:2:20|), though rejected by the Sanhedrin (Matthew:21:42ff.|). One may wonder if the name of Judas is on that stone or that of Matthias.

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

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou mˆ eiselthˆi eis autˆn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pƒn koinon\). Common use of \pƒn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poi“n bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei mˆ hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

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@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 @ THE AUTHOR The writer calls himself John (Revelation:1:1,4,9; strkjv@22:8|). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably II and III John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to A.D. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

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:1:18 @{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: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: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:5:7 @{Scarcely} (\molis\). Common adverb from \molos\, toil. See on strkjv@Acts:14:18|. As between \dikaios\, righteous, and \agathos\, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the \dikaios\ man being "absolutely without sympathy" while the \agathos\ man "is beneficent and kind." {Would even dare} (\kai tolmƒi\). Present active indicative of \tolma“\, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice. {Perhaps} (\tacha\). Common adverb (perhaps instrumental case) from \tachus\ (swift). Only here in N.T.

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

rwp@Romans:11:33 @{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:15:4 @{Were written aforetime} (\proegraphˆ\). Second aorist passive indicative of \prograph“\, old verb, in N.T. only here, strkjv@Galatians:3:1| (which see); strkjv@Ephesians:3:3; strkjv@Jude:1:4|. {For our learning} (\eis tˆn hˆmeteran didaskalian\). "For the instruction of us." Objective sense of possessive pronoun \hˆmeteros\. See strkjv@Matthew:15:9; strkjv@2Timothy:3:16| for \didaskalian\ (from \didask“\, to teach). {We might have hope} (\tˆn elpida ech“men\). Present active subjunctive of \ech“\ with \hina\ in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.

rwp@Titus:1:4 @{My true child} (\gnˆsi“i tekn“i\). See strkjv@1Timothy:1:2| for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to strkjv@2Corinthians:2:13; strkjv@7:6-15; strkjv@8:6-24; strkjv@12:16-18; strkjv@Galatians:2:1-3; strkjv@Titus:1:4f.; strkjv@3:12; strkjv@2Timothy:4:10|. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus:3:12|). {After a common faith} (\kata koinˆn pistin\). Here \kata\ does mean standard, not aim, but it is a faith (\pistin\) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude:1:3|). \Koinos\ does not here have the notion of unclean as in strkjv@Acts:10:14; strkjv@11:8|.

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