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rwp@1Corinthians:1:21 @{Seeing that} (\epeid\). Since (\epei\ and \d\) with explanatory \gar\. {Through its wisdom} (\dia ts sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn\). Failed to know, second aorist (effective) active indicative of \ginsk\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia ts mrias tou krugmatos\). Perhaps "proclamation" is the idea, for it is not \kruxis\, the act of heralding, but \krugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \krugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudoksan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\ssai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.

rwp@1Corinthians:4:19 @{If the Lord will} (\ean ho kurios thelsi\). Third-class condition. See James strkjv@4:15; strkjv@Acts:18:21; strkjv@1Corinthians:16:7| for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud. {But the power} (\alla tn dunamin\). The puffed up Judaizers did a deal of talking in Paul's absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul's sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Co 1; 2; 10; 11; 12; 13|). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

rwp@Info_Acts @ THE UNITY OF THE ACTS There are some scholars who are willing to admit the Lukan authorship of the "we" sections when the author uses "we" and "us" as in chapter strkjv@16:10-40; strkjv@20:6-28:31|. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said "we" and "us" in the "we" sections wrote "I" in strkjv@1:1| and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

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

rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomens stases kai ztses ouk oligs ti Pauli kai Barnabi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stases\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

rwp@Acts:15:15 @{To this agree} (\touti sumphnousin\). Associative instrumental case (\touti\) after \sumphnousin\ (voice together with, symphony with, harmonize with), from \sumphne\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi tn prophtn\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).

rwp@Acts:17:33 @{Thus Paul went out from among them} (\houts ho Paulos exlthen ek mesou autn\). No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed?

rwp@Acts:17:34 @{Clave unto him and believed} (\kollthentes auti episteusan\). First aorist passive of this strong word \kolla\, to glue to, common in Acts (5:13; strkjv@8:29; strkjv@9:26; strkjv@10:28|) No sermon is a failure which leads a group of men (\andres\) to believe (ingressive aorist of \pisteu\) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. {Dionysius the Areopagite} (\Dionusios ho Areopagits\). One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. {A woman named Damaris} (\gun onomati Damaris\). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others" (\heteroi\) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in strkjv@1Corinthians:2:1-5| alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

rwp@Acts:18:17 @{They all laid hold on Sosthenes} (\epilabomenoi pantes Ssthenn\). See strkjv@16:19; strkjv@17:19| for the same form. Here is violent hostile reaction against their leader who had failed so miserably. {Beat him} (\etupton\). Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (verse 8|) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1Corinthians:1:1|), a co-worker with Paul whom he had sought to persecute. {And Gallio cared for none of these things} (\kai ouden toutn ti Gallini emelen\). Literally, "no one of these things was a care to Gallio." The usually impersonal verb (\melei, emelen\, imperfect active) here has the nominative as in strkjv@Luke:10:40|. These words have been often misunderstood as a description of Gallio's lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul's concern. Gallio shows up well in Luke's narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob.

rwp@Acts:20:4 @{Accompanied him} (\suneipeto auti\). Imperfect of \sunepomai\, old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned \Spatros\ and to be supplied with each of the others. Textus Receptus adds here "into Asia" (\achri ts Asias\, as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Acts:21:29|) and Aristarchus as far as Rome (27:2; strkjv@Colossians:4:10|), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Corinthians:8:19-23|) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (20:5f.|). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2Corinthians:8; 9|) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.

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

rwp@Acts:26:22 @{Having therefore obtained} (\oun tuchn\). Second aorist active participle of old verb \tugchan\. {The help that is from God} (\epikourias ts apo tou theou\). Old word from \epikoure\, to aid, and that from \epikouros\, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far. {I stand} (\hestka\). Second perfect of \histmi\, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. strkjv@Phillipians:4:1; strkjv@Ephesians:6:13|). {Both to small and great} (\mikri te kai megali\). Dative singular (rather than instrumental, taking \marturoumenos\ middle, not passive) and use of \te kai\ links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation:11:18|) as is specially suitable here with Festus and Agrippa present. In strkjv@Acts:8:10| (Hebrews:8:11|) the phrase explains \pantes\ (all). {Saying nothing but what} (\ouden ektos legn hn\). "Saying nothing outside of those things which." The ablative relative \hn\ is attracted into the case of the unexpressed antecedent \toutn\ and so ablative after \ektos\ (adverbial preposition common in LXX, the papyri. In N.T. here and strkjv@1Corinthians:6:18; strkjv@15:27; strkjv@2Corinthians:12:2f.|). Cf. strkjv@Luke:16:29| about Moses and the prophets.

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 autn\) 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 eislthon\). "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:4:15 @{That cannot be touched with the feeling} (\m dunamenon sunpathsai\). "Not able to sympathize with." First aorist passive infinitive of \sunpathe\, late compound verb from the late adjective \sunpathos\ (Romans:12:15|), both from \sunpasch\, to suffer with (1Corinthians:12:26; strkjv@Romans:8:17|), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and strkjv@10:34|). {One that hath been tempted} (\pepeirasmenon\). Perfect passive participle of \peiraz\, as already shown in strkjv@2:17f|. {Without sin} (\chris hamartias\). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" (\astheneiai\) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (\amiantos\) in a world of sin (John:8:46|). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

rwp@Hebrews:7:11 @{Perfection} (\teleisis\). Abstract substantive of \teleio\. More the act than the quality or state (\teleiots\, strkjv@6:1|). The condition is of the second class, "if there were perfection, etc." The Levitical priesthood failed to give men "a perfectly adequate relation to God" (Moffatt). {Priesthood} (\hierosuns\). Old word, in N.T. only here, verses 12,24|. Cf. \hieretia\ in verse 5|. The adjective \Leueitik\ occurs in Philo. {Received the law} (\nenomothettai\). Perfect passive indicative of \nomothete\, old compound to enact law (\nomos, tithmi\), to furnish with law (as here), only other N.T. example in strkjv@8:6|. {What further need was there?} (\tis eti chreia;\). No copula expressed, but it would normally be \n an\, not just \n\: "What need still would there be?" {Another priest} (\heteron hierea\). Of a different line (\heteron\), not just one more (\allon\). Accusative of general reference with the infinitive \anistasthai\ (present middle of \anistmi\ intransitive). {And not to be reckoned} (\kai ou legesthai\). The negative \ou\ belongs rather to the descriptive clause than just to the infinitive.

rwp@Hebrews:8:8 @{Finding fault with them} (\memphomenos autous\). Present middle participle of \memphomai\ (cf. \amemptos\), old verb, in N.T. only here and strkjv@Romans:9:19|. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12; strkjv@Jeremiah:38:31-34| (in LXX strkjv@31:31-34|) in full which calls for little explanation or application to prove his point (verse 13|). {I will make} (\sunteles\). Future active of \suntele\, old compound verb to accomplish as in strkjv@Mark:13:4; strkjv@Romans:9:28|. {A new covenant} (\diathkn kainn\). In strkjv@12:24| we have \diathks neas\, but \kains\ in strkjv@1Corinthians:11:25|. \Kainos\ is fresh, on new lines as opposed to the old (\palaios\) as in strkjv@2Corinthians:3:6,14|; \neos\ is young or not yet old.

rwp@Hebrews:10:12 @{When he had offered} (\prosenegkas\). Second aorist active participle (with first aorist ending \-as\ in place of \-on\) of \prospher\, single act in contrast to present participle \prosphern\ above. {One sacrifice} (\mian thusian\). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. {For ever} (\eis to dinekes\). Can be construed either with \mian thusian\ or with \ekathisen\ (sat down). See strkjv@1:3| for \ekathisen\.

rwp@Hebrews:10:14 @{He hath perfected} (\teteleiken\). Perfect active indicative of \teleio\. He has done what the old sacrifices failed to do (verse 1|). {Them that are sanctified} (\tous hagiazomenous\). Articular participle (accusative case) present passive of \hagiaz\ (note perfect in verse 10|) either because of the process still going on or because of the repetition in so many persons as in strkjv@2:11|.

rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

rwp@John:2:3 @{When the wine failed} (\hustersantos oinou\). Genitive absolute with first aorist active participle of \hustere\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti h stria ek tn Ioudain estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:6:4 @{The feast of the Jews} (\h heort tn Ioudain\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).

rwp@John:11:41 @{Songs:they took away the stone} (\ran oun ton lithon\). First aorist active indicative of \air\, but without the explanatory gloss of the Textus Receptus "from the place where the dead was laid" (not genuine). {I thank thee that thou heardest me} (\eucharist soi hoti kousas mou\). See strkjv@6:11| for \euchariste\. Clearly Jesus had prayed to the Father concerning the raising of Lazarus. He has the answer before he acts. "No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored" (Dods). Jesus well knew the issues involved on this occasion. If he failed, his own claims to be the Son of God (the Messiah), would be hopelessly discredited with all. If he succeeded, the rulers would be so embittered as to compass his own death.

rwp@John:12:8 @{Ye have always} (\pantote echete\). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties. {But me ye have not always} (\eme de ou pantote echete\). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in strkjv@Mark:14:9; strkjv@Matthew:26:13|, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously \mal-a-propos\ surely to put alongside this incident the other incident told long before by Luke (Luke:7:35ff.|) of the sinful woman. Let Mary alone in her glorious act of love.

rwp@John:14:17 @{The Spirit of truth} (\to pneuma ts altheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou therei\) and spiritual knowledge (\oude ginskei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis ginskete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' humn\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:16:15 @{Therefore said I} (\dia touto eipon\). Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ's words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.

rwp@John:16:30 @{Now know we} (\nun oidamen\). They had failed to understand the plain words of Jesus about going to the Father heretofore (16:5|), but Jesus read their very thoughts (16:19f.|) and this fact seemed to open their minds to grasp his idea. {Should ask} (\erti\). Present active subjunctive with \hina\ in original sense of asking a question. {By this} (\en touti\). In Christ's supernatural insight into their very hearts. {From God} (\apo theou\). Compare \para tou patros\ (verse 27|) and \ek tou patros\ (verse 28|), \apo, ek, para\ all with the ablative of source or origin.

rwp@John:21:11 @{Went up} (\aneb\). Into the little boat or dinghy. {Drew} (\heilkusen\). Same verb as \helkusai\ in verse 6|. Peter now did what they had failed to do. {Three} (\trin\). The addition "three" to the "hundred and fifty" looks as if they were actually counted these "large" (\megaln\) fish. It was a great fish story that John recalls vividly. {Was not rent} (\ouk eschisth\). First aorist passive indicative of \schiz\, to split (our word "schism").

rwp@Luke:9:31 @{There talked with him} (\sunelaloun auti\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxi\). First aorist passive participle of \hora\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plroun\). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.

rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errxen auton\). First aorist active indicative of \rgnumi\ or \rss\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\apedken auton ti patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplssonto de pantes\). Imperfect passive of the common verb \ekplss\ or \ekplgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi ti megaleiotti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {psin}, its antecedent.

rwp@Luke:16:30 @{They will repent} (\metanosousin\). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.

rwp@Luke:18:27 @{The impossible with men possible with God} (\ta adunata para anthrpois dunata para ti thei\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.

rwp@Luke:20:26 @{They were not able} (\ouk ischusan\). They did not have strength. An old verb \ischu\ from \ischus\ (strength). They failed "to take hold (cf. verse 20|) of the saying before the people." These "crack" students had made an ignominious failure and were not able to make a case for the surrender of Jesus to Pilate. He had slipped through their net with the utmost ease. {Held their peace} (\esigsan\). Ingressive aorist active of \siga\. They became silent as they went back with the "dry grins."

rwp@Luke:22:53 @{But this is your hour} (\all' haut estin humn h hra\). Songs:Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" (\h exousia tou skotous\), had its turn. A better day will come. The might, authority of darkness.

rwp@Luke:23:2 @{Began to accuse} (\rxanto katgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hmn\). Present active participle of \diastreph\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\kluonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \kluonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

rwp@Mark:1:24 @{What have we to do with thee?} (\ti hmin kai soi?\) The same idiom in strkjv@Matthew:8:29|. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" (\ho hagios tou theou\). Hence the demon feared that Jesus was come to destroy him and the man in his power. In strkjv@Matthew:8:29| the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (John:6:69|). The demon cried out aloud (\anekraxen\, late first aorist form, \anekragen\, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" (\oida\), correct text, some manuscripts "we know" (\oidamen\), including the demon.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:29 @{Save by prayer} (\ei m en proseuchi\). The addition of "and of fasting" does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. strkjv@Matthew:17:20| has "because of your little faith" (\oligopistian\). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested" (Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other" (_ibid_.).

rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\n proagn autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralabn tous ddeka\). Matthew has "apart" from the crowds and that is what Mark also means. Note \paralabn\, taking to his side. {And began to tell them the things that were to happen to him} (\rxato autois legein ta mellonta auti sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.

rwp@Mark:12:18 @{There come unto him Sadducees} (\erchontai Saddoukaioi pros auton\). Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See on ¯Matthew:22:23-33| for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously.

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnmosumon auts\) as well as of Jesus.

rwp@Matthew:26:63 @{Held his peace} (\esipa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz se kata tou theou tou zntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.

rwp@Romans:9:31 @{Did not arrive at that law} (\eis nomon ouk ephthasen\). First aorist active indicative of \phthan\, old verb to anticipate (1Thessalonians:4:15|), now just to arrive as here and strkjv@2Corinthians:10:14|. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

rwp@Titus:1:4 @{My true child} (\gnsii tekni\). 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 koinn 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|.