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

rwp@1Corinthians:1:29 @{That no flesh should glory before God} (\hop“s mˆ kauchˆsˆtai pƒsa sarx en“pion tou theou\). This is the further purpose expressed by \hop“s\ for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb \kauchaomai\, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of \en“pion\ as a preposition in the vernacular, from adjective \en-“pios\, in the eye of God. One should turn to strkjv@2Corinthians:4:7| for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.

rwp@1Corinthians:2:5 @{That your faith should not stand} (\hina hˆ pistis hum“n mˆ ˆi\). Purpose of God, but \mˆ ˆi\ is "not be" merely. The only secure place for faith to find a rest is in God's power, not in the wisdom of men. One has only to instance the changing theories of men about science, philosophy, religion, politics to see this. A sure word from God can be depended on.

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:10:7 @{Neither be ye idolaters} (\mˆde eid“lolatrai ginesthe\). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word \eid“lolatrˆs\ seems to be a Christian formation to describe the Christian view. Eating \ta eid“lothuta\ might become a stepping-stone to idolatry in some instances. {Drink} (\pein\). Short form for \piein\, sometimes even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play} (\paizein\). This old verb to play like a child occurs nowhere else in the N.T., but is common in the LXX and it is quoted here from strkjv@Exodus:32:6|. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exodus:32:18f.|).

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

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

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

rwp@1Corinthians:11:30 @{And not a few sleep} (\kai koim“ntai hikanoi\). Sufficient number (\hikanoi\) are already asleep in death because of their desecration of the Lord's table. Paul evidently had knowledge of specific instances. A few would be too many.

rwp@1Corinthians:12:7 @{Manifestation} (\phaner“sis\). Late word, in papyri, in N.T. only here and strkjv@2Corinthians:4:2|, from \phanero“\, to make manifest (\phaneros\). Each instance of the whole (verse 6|) is repeatedly given (\didotai\, present passive indicative of \did“mi\). {To profit withal} (\pros to sumpheron\). See on strkjv@6:12; strkjv@10:23,33| for Paul's guiding principle in such matters.

rwp@1Corinthians:14:28 @{But if there be no interpreter} (\ean de mˆ ˆi diermˆneutˆs\). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27|. Reappears in Byzantine grammarians. {Keep silence in church} (\sigat“ en ekklˆsiƒi\). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

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

rwp@1John:2:25 @{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:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pƒn to gegennˆmenon ek tou theou\). Neuter singular perfect passive participle of \genna“\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\nikƒi ton kosmon\). Present active indicative of \nika“\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\hautˆ estin hˆ nikˆ\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nikˆ\ (victory, cf. \nika“\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\hˆ nikˆsasa\). First aorist active articular participle of \nika“\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\hˆ pistis hˆm“n\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).

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

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

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

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

rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

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

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

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

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

rwp@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:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustˆrion ˆdˆ energeitai tˆs anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \tˆs anomias\ (lawlessness) describes \to mustˆrion\ (note emphatic position of both). This mystery (\mustˆrion\ secret, from \mustˆs\, an initiate, \mue“\, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Matthew:13:11|), of God (1Corinthians:2:1|) and God's will (Ephesians:1:9|), of Christ (Ephesians:3:4|), of the gospel (Ephesians:6:9|), of faith (1Timothy:3:9|), of godliness (1Timothy:3:16|), of the seven stars (Revelation:1:20|), of the woman (Revelation:17:7|). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. {Until he be taken out of the way} (\he“s ek mesou genˆtai\). Usual construction with \he“s\ for the future (aorist middle subjunctive, \genˆtai\). Note absence of \an\ as often in N.T. and the \Koin‚\. Paul uses \he“s\ only here and strkjv@1Corinthians:4:5|. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patˆr hˆm“n\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapˆsas hˆmas\). This singular articular participle refers to \ho patˆr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklˆsin ai“nian\). Distinct feminine form of \ai“nios\ here instead of masculine as in strkjv@Matthew:25:46|.

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

rwp@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).

rwp@Acts:2:4 @{With other tongues} (\heterais gl“ssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kath“s to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

rwp@Acts:3:19 @{Repent therefore} (\metanoˆsate oun\). Peter repeats to this new crowd the command made in strkjv@Acts:2:38| which see. God's purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. {And turn again} (\kai epistrepsate\). Definitely turn to God in conduct as well as in mind. {That your sins may be blotted out} (\pros to exaliphthˆnai hum“n tas hamartias\). Articular infinitive (first aorist passive of \exaleiph“\, to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and strkjv@Colossians:2:14|) with the accusative of general reference and with \pros\ and the accusative to express purpose. {That so} (\hop“s an\). Final particle with \an\ and the aorist active subjunctive \elth“sin\ (come) and not "when" as the Authorized Version has it. Some editors put this clause in verse 20| (Westcott and Hort, for instance). {Seasons of refreshing} (\kairoi anapsuxe“s\). The word \anapsuxis\ (from \anapsuch“\, to cool again or refresh, strkjv@2Timothy:1:16|) is a late word (LXX) and occurs here alone in the N.T. Surely repentance will bring "seasons of refreshing from the presence of the Lord."

rwp@Acts:4:2 @{Being sore troubled} (\diaponoumenoi\). Present passive participle of old verb \diapone“\ (perfective use of \dia\) to be worked up, indignant. In the N.T. only here and strkjv@16:8|. {Because} (\dia to\). The articular infinitive with two accusatives, one the object (the people), the other ("they") of general reference. {In Jesus} (\en Iˆsou\). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew:22:23|). This same use of \en\ appears in strkjv@1Corinthians:4:6| (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.

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

rwp@Acts:7:38 @{In the church in the wilderness} (\en tˆi ekklˆsiƒi en tˆi erˆm“i\). Better rendered "congregation" here as in strkjv@Hebrews:2:12| (Psalms:22:22|), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in strkjv@Hebrews:2:2; strkjv@Galatians:3:19| (Deuteronomy:33:2|, LXX) and so was a mediator (\mesitˆs\) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Hebrews:8:6|). But Exodus does not speak of an angel. {Living oracles} (\logia z“nta\). A \logion\ is a little word (diminutive of \logos\). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts:7:38; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). Here the participle \z“nta\, living, is the same used by Peter (1Peter:2:4f|.), stone (\lithos\) of Christ and Christians. The words from God to Moses are still "living" today. In strkjv@1Peter:4:11| the word is applied to one who speaks \logia theou\ (oracles of God). In strkjv@Romans:3:2| Paul refers to the substance of the law and of prophecy. In strkjv@Hebrews:5:12| the writer means the substance of the Christian religious teaching.

rwp@Acts:7:45 @{Which} (\hˆn\). Agreeing with \skˆnˆn\, not with \tupon\. {In their turn} (\diadexamenoi\). First aorist middle participle of \diadechomai\, to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (_Bible Studies_, p. 115) argues from a second century B.C. papyrus that \diadochos\ means rather deputy or court official than successor. {With Joshua} (\meta Iˆsou\). With Jesus, the Greek form of Joshua (contracted from Jehoshua, strkjv@Matthew:1:21|), as in strkjv@Hebrews:4:8|. {When they entered on the possession of the nations} (\en tˆi kataschesei t“n ethn“n\). Literally "in (or at the time of) the possession of the nations." See on ¯7:5| for the only other N.T. instance of \kataschesis\. {Which} (\h“n\). The nations, genitive by attraction to case of \ethn“n\. {Thrust out} (\ex“sen\). First aorist active indicative of \ex“the“\, to push out, common verb, here, only in N.T. save some MSS. in strkjv@Acts:27:39|.

rwp@Acts:8:4 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ as often (1:6|, etc.) though it will make sense as the article with the participle \diasparentes\. The general statement is made here by \men\ and a particular instance (\de\) follows in verse 5|. The inferential particle (\oun\) points back to verse 3|, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4|), but they had remained long after that and were not carrying the gospel to the other peoples (1:8|). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" (\diasparentes\, second aorist passive participle of \diaspeir“\). This verb means disperse, to sow in separate or scattered places (\dia\) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Went about} (\diˆlthon\). Constative second aorist active of \dierchomai\, to go through (from place to place, \dia\). Old and common verb, frequent for missionary journeys in the Acts (5:40; strkjv@8:40; strkjv@9:32; strkjv@11:19; strkjv@13:6|). {Preaching the word} (\euaggelizomenoi ton logon\). Evangelizing or gospelizing the word (the truth about Christ). In strkjv@11:19| Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

rwp@Acts:8:5 @{Philip} (\Philippos\). The deacon (6:5|) and evangelist (21:8|), not the apostle of the same name (Mark:3:18|). {To the city of Samaria} (\eis tˆn polin tˆs Samarias\). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4|. Jesus had an early and fruitful ministry in Samaria (John:4|), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew:10:5|), a temporary prohibition withdrawn before Jesus ascended on high (Acts:1:8|). {Proclaimed} (\ekˆrussen\). Imperfect active, began to preach and kept on at it. Note \euaggelizomenoi\ in verse 4| of missionaries of good news (Page) while \ekˆrussen\ here presents the preacher as a herald. He is also a teacher (\didaskalos\) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts:21:8|).

rwp@Acts:9:3 @{As he journeyed} (\en t“i poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton periˆstrapsen\). First aorist (ingressive) active indicative of \periastrapt“\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

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

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

rwp@Acts:10:10 @{Hungry} (\prospeinos\) Only instance of the word known, a \hapax legomenon\. Probably "very hungry" (\pros\=besides, in addition). {Desired} (\ˆthelen\). Imperfect active. Was longing to eat. It was about twelve o'clock noon and Peter may even have smelt the savory dishes, "while they made ready" (\paraskeuazont“n\). "The natural and the supernatural border closely on one another, with no definable limits" (Furneaux). {He fell into a trance} (\egeneto ep' auton ekstasis\). More exactly, "An ecstasy came upon him," in which trance he passed out of himself (\ekstasis\, from \existˆmi\) and from which one came to himself (12:11|). Cf. also strkjv@11:5; strkjv@22:17|. It is thus different from a vision (\horama\) as in verse 3|.

rwp@Acts:10:24 @{Was waiting} (\ˆn prosdok“n\). Periphrastic imperfect active, in eager expectation and hope, directing the mind (\doka“\) towards (\pros\) anything. Old and common verb. {Near} (\anagkaious\). Only instance in the N.T. of this sense of \anagkaios\ from \anagkˆ\, necessity, what one cannot do without, necessary (1Corinthians:12:22|), duty (Acts:13:46|), or blood relations as here. The ancient Greek writers combined these two words (\suggeneis\, kinsmen, \anagkaious\, necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

rwp@Acts:13:50 @{Urged on} (\par“trunan\). First aorist (effective) active of \par-otrun“\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschˆmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous pr“tous tˆs pole“s\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epˆgeiran di“gmon\). First aorist active indicative of \epegeir“\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthˆn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo t“n hori“n aut“n\). Second aorist active indicative of \ekball“\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonˆsantes de autois kat' ekklˆsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklˆsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone“\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein“\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone“\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastˆsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone“\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nˆstei“n\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous t“i kuri“i\). Second aorist middle indicative of \paratithˆmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathˆkˆ\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu“\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

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

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

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

rwp@Acts:20:22 @{Bound in the spirit} (\dedemenos t“i pneumati\). Perfect passive participle of \de“\, to bind, with the locative case. "Bound in my spirit" he means, as in strkjv@19:21|, from a high sense of duty. The mention of "the Holy Spirit" specifically in verse 23| seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Romans:8:16|) and the sense does not differ greatly. {Not knowing} (\mˆ eid“s\). Second perfect active participle of \oida\ with \mˆ\. {That shall befall me} (\ta sunantˆsonta emoi\). Articular future active participle of \sunanta“\, to meet with (Acts:10:25|), to befall (with associative instrumental case) and compare with \sumbant“n\ (befell) in verse 19|. One of the rare instances of the future participle in the N.T.

rwp@Acts:20:24 @{But I hold not my life of any account} (\all' oudenos logou poioumai tˆn psuchˆn\). Neat Greek idiom, accusative \psuchˆn\ and genitive \logou\ and then Paul adds "dear unto myself" (\timian emaut“i\) in apposition with \psuchˆn\ (really a combination of two constructions). {Songs:that I may accomplish my course} (\h“s telei“s“ dromon mou\). Rather, "In order that" (purpose, not result). Aleph and B read \telei“s“\ here (first aorist active subjunctive) rather than \telei“sai\ (first aorist active infinitive). It is the lone instance in the N.T. of \h“s\ as a final particle (Robertson, _Grammar_, p. 987). Paul in strkjv@Acts:13:25| in his sermon at Antioch in Pisidia described John as fulfilling his course and in strkjv@2Timothy:4:7| he will say: "I have finished my course" (\ton dromon teteleka\). He will run the race to the end. {Which I received from the Lord Jesus} (\hˆn elabon para tou kuriou Iˆsou\). Of that fact he never had a doubt and it was a proud boast (Gal strkjv@1:1; strkjv@Romans:11:13|). {The gospel of the grace of God} (\to euaggelion tˆs charitos tou theou\). To Paul the gospel consisted in the grace of God. See this word "grace" (\charis\) in Romans and his other Epistles.

rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tˆn Kupron\). First aorist active participle of \anaphain“\ (Doric form \-phanƒntes\ rather than the Attic \-phˆnantes\), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and strkjv@Luke:19:11| which see. {On the left hand} (\eu“numon\). Compound feminine adjective like masculine. They sailed south of Cyprus. {We sailed} (\epleomen\). Imperfect active of common verb \ple“\, kept on sailing till we came to Syria. {Landed at Tyre} (\katˆlthomen eis Turon\). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). {There} (\ekeise\). Thither, literally. Only one other instance in N.T., strkjv@22:5| which may be pertinent = \ekei\ (there). {Was to unlade} (\ˆn apophortizomenon\). Periphrastic imperfect middle of \apophortiz“\, late verb from \apo\ and \phortos\, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, _Grammar_, p. 884). {Burden} (\gomon\). Cargo, old word, from \gem“\, to be full. Only here and strkjv@Revelation:18:11f.| in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

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

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

rwp@Acts:25:27 @{Unreasonable} (\alogon\). Old word from \a\ privative and \logos\ (reason, speech). "Without reason" as of animals (Jude:1:10; strkjv@2Peter:2:12|), "contrary to reason" here. These the only N.T. instances and in harmony with ancient usage. {In sending} (\pemponta\). Note accusative case with the infinitive \sˆmƒnai\ though \moi\ (dative) just before. Cf. same variation in strkjv@15:22f.; strkjv@22:17|. {Signify} (\sˆmƒnai\). First aorist active infinitive (not \sˆmˆnai\, the old form) of \sˆmain“\, to give a sign (\sˆmeion\). {The charges} (\tas aitias\). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul _litterae dimissoriae_ (\apostoli\) which would give a statement of the case (Page).

rwp@Acts:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:26:4 @{My manner of life} (\tˆn men oun bi“sin mou\). With \men oun\ Paul passes from the _captatio benevolentiae_ (verses 1,2|) "to the _narratio_ or statement of his case" (Page). \Bi“sis\ is from \bio“\ (1Peter:4:2|) and that from \bios\ (course of life). This is the only instance of \bi“sis\ yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's _Cities and Bishoprics of Phrygia_, Vol II, p. 650. {Know} (\isƒsi\). Literary form instead of the vernacular _Koin‚_ \oidasin\. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.

rwp@Colossians:1:3 @{God the Father of our Lord Jesus Christ} (\t“i the“i patri tou kuriou hˆm“n Iˆsou Christou\). Correct text without \kai\ (and) as in strkjv@3:17|, though usually "the God and Father of our Lord Jesus Christ" (2Corinthians:1:3; strkjv@11:31; strkjv@Romans:15:6; strkjv@1Peter:1:3; strkjv@Revelation:1:6|). In verse 2| we have the only instance in the opening benediction of an epistle when the name of "Jesus Christ" is not joined with "God our Father." {Always} (\pantote\). Amphibolous position between \eucharistoumen\ (we give thanks) and \proseuchomenoi\ (praying). Can go with either.

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

rwp@Ephesians:6:11 @{Put on} (\endusasthe\). Like strkjv@3:12|. See also strkjv@4:24|. {The whole armour} (\tˆn panoplian\). Old word from \panoplos\ (wholly armed, from \pan, hoplon\). In N.T. only strkjv@Luke:11:22; strkjv@Ephesians:6:11,13|. Complete armour in this period included "shield, sword, lance, helmet, greaves, and breastplate" (Thayer). Our "panoply." Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier's armour, being chained to one for some three years. {That ye may be able to stand} (\pros to dunasthai humƒs stˆnai\). Purpose clause with \pros to\ and the infinitive (\dunasthai\) with the accusative of general reference (\humƒs\) and the second aorist active infinitive \stˆnai\ (from \histˆmi\) dependent on \dunasthai\. Against (\pros\). Facing. Another instance of \pros\ meaning "against" (Colossians:2:23|). {The wiles of the devil} (\tas methodias tou diabolou\). See already strkjv@4:14| for this word. He is a crafty foe and knows the weak spots in the Christian's armour.

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@Info_Epistles-Pastorial @ Objections on internal grounds are made on the lines laid down by Baur and followed by Renan. They are chiefly four. The "most decisive" as argued by McGiffert (_History of Christianity in the Apostolic Age_, p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in strkjv@Galatians:5:22|. Nowhere does Paul give a loftier word about faith than in strkjv@1Timothy:1:12-17|. Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot). A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.D. 64 and had only one Roman imprisonment. If Paul was executed A.D. 64, this objection has force in it, though Bartlet (_The Apostolic Age_) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for (Romans:15:24,28|) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles. Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in _The Problem of the Pastoral Epistles_ (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, _hapax legomena_ are marked by an asterisk. At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N.T. (Pastoral _hapax legomena_) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in Philippians, and only 4 in Philemon. Parry (_Comm._, p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim., 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three. After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians. My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals.

rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora“\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuˆggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethnˆ\ (all the nations) in strkjv@18:18| for \pƒsai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge“\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

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@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: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:6:6 @{It is impossible to renew them again} (\adunaton palin anakainizein\). The \adunaton\ (impossible) comes first in verse 4| without \estin\ (is) and there is no "them" in the Greek. There are three other instances of \adunaton\ in Hebrews (6:18; strkjv@10:4; strkjv@11:6|). The present active infinitive of \anakainiz“\ (late verb, \ana, kainos\, here only in the N.T., but \anakaino“\, strkjv@2Corinthians:4:16; strkjv@Colossians:3:10|) with \adunaton\ bluntly denies the possibility of renewal for apostates from Christ (cf. strkjv@3:12-4:2|). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 8-12|, not here. {Seeing they crucify to themselves afresh} (\anastraurountas heautois\). Present active participle (accusative plural agreeing with \tous... parapesontas\) of \anastauro“\, the usual verb for crucify in the old Greek so that \ana-\ here does not mean "again" or "afresh," but "up," _sursum_, not _rursum_ (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. {And put him to an open shame} (\kai paradeigmatizontas\). Present active participle of \paradeigmatiz“\, late verb from \paradeigma\ (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb \deigmatisai\ in this sense in strkjv@Matthew:1:19|.

rwp@Hebrews:7:15 @{Yet more abundantly evident} (\perissoteron eti katadˆlon\). Only N.T. instance of the old compound adjective \katadˆlos\ thoroughly clear with \eti\ (still) added and the comparative \perissoteron\ (more abundantly) piling Ossa on Pelion like strkjv@Phillipians:1:23|. {Likeness} (\homoiotˆta\). See strkjv@4:15|, only N.T. examples. Cf. the verb in verse 3|. {Ariseth another priest} (\anistatai hiereus heteros\). As said in verse 11|, now assumed in condition of first class.

rwp@Hebrews:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk“\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu“\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodotˆs ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodotˆs\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodid“mi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekzˆtousin\). That seek out God.

rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin‚_ Greek of a cultivated Jew (the literary _Koin‚_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).

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

rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag“\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun ˆkousate\ (Matthew:26:65|). {Today or tomorrow} (\sˆmeron ˆ aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tˆnde tˆn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poiˆsomen ekei eniauton\). Another future (active of \poie“\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdˆsomen\). Future (Ionic form) active of \kerdain“\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.

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

rwp@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:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plˆr“matos\). The only instance of \plˆr“ma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hˆmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban“\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin‚_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2| where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.

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:2:14 @{Those that sold} (\tous p“lountas\). Present active articular participle of \p“le“\, to sell. They were in the Court of the Gentiles within the temple precinct (\en t“i hier“i\), but not in the \naos\ or temple proper. The sacrifices required animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and "changers of money" (\kermatistas\, from \kermatiz“\, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mark:11:15-17; strkjv@Matthew:21:12f.; strkjv@Luke:10:45f.|) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

rwp@John:3:1 @{Now} (\de\). Songs:often in John \de\ is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (2:25|) and of one to whom he did trust himself unlike those in strkjv@2:24|. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods). {Named Nicodemus} (\Nikodˆmos onoma\). Same construction as in strkjv@1:6|, "Nicodemus name to him." Songs:Revelation:6:8|. It is a Greek name and occurs in Josephus (_Ant_. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, strkjv@7:50; strkjv@19:39|). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of strkjv@Luke:18:18| because of \arch“n\ (ruler) here.

rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Iˆsous autos ouk ebaptizen all' hoi mathˆtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

rwp@John:5:42 @{But I know you} (\alla egn“ka humas\). Perfect active indicative of \gin“sk“\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tˆn agapˆn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.

rwp@John:8:38 @{With my Father} (\para t“i patri\). Locative case of \patˆr\ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like \pros ton theon\ (face to face with God) in strkjv@1:1|. {From your father} (\para tou patros\). Ablative case with \para\ (from the side of) and same possessive use of \tou\ in each instance, though "the" will really answer both times. But \ho patˆr\ does not mean the same person. Christ's Father by contrast is not their father.

rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin‚_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistikˆs\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistikˆs\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \timˆ\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\ˆleipsen\). First aorist active indicative of \aleiph“\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass“\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin autˆs\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplˆr“thˆ ek tˆs osmˆs tou murou\). Effective first aorist passive of \plˆro“\ and a natural result.

rwp@John:12:40 @{He hath blinded} (\tetuphl“ken\). Perfect active indicative of \tuphlo“\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\ep“r“sen\). First aorist active indicative of \p“ro“\, a late causative verb (from \p“ros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina mˆ id“sin\). Negative purpose clause with \hina mˆ\ instead of \mˆpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mˆpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sun“sin\ where John has \noˆs“sin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straph“sin\ (second aorist passive subjunctive of \streph“\) while Matthew reads \epistreps“sin\ (first aorist active of \epistreph“\).

rwp@John:20:1 @{Now on the first day of the week} (\tˆi de miƒi t“n sabbat“n\). Locative case of time when. Both Mark (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \tˆi miƒi\, instead of the usual ordinal \tˆi pr“tˆi\ (first), an idiom common in the papyri and in the modern Greek (Robertson, _Grammar_, p. 671). In all three instances also we have the genitive plural \t“n sabbat“n\ for "the week" as in strkjv@Acts:20:7|. The singular \sabbaton\ also occurs for "the week" as in strkjv@Luke:18:12; strkjv@Mark:16:9|. {Cometh Mary Magdalene} (\Maria hˆ Magdalˆnˆ erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ousˆs\). Genitive absolute. For \skotia\ see strkjv@John:6:17; strkjv@Matthew:10:27|. Mark (Mark:16:2|) says the sun was risen on their actual arrival. She started from the house while still dark. {Taken away} (\ˆrmenon\). Perfect passive participle of \air“\, predicate accusative in apposition with \ton lithon\.

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero“\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero“\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\tˆs Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

rwp@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:2:40 @{The child grew} (\ˆuxane\). Imperfect indicative of a very ancient verb (\auxan“\). This child grew and waxed strong (\ekrataiouto\, imperfect middle), a hearty vigorous little boy (\paidion\). Both verbs Luke used in strkjv@1:80| of the growth of John the Baptist as a child. Then he used also \pneumati\, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" (\plˆroumenon sophiƒi\). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer). {The grace of God} (\charis theou\). In full measure.

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:16 @{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: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:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturi“n\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch“\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchˆs\, the form is \-archˆs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archˆi\). Songs:also \-archon\ (Acts:22:25|) and \-archˆs\ (Acts:22:26|). {Dear to him} (\aut“i entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kak“s ech“n\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\ˆmellen teleutƒin\). Imperfect active of \mell“\ (note double augment \ˆ\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell“\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:7:36 @{That he would eat with him} (\hina phagˆi met' autou\). Second aorist active subjunctive. The use of \hina\ after \er“ta“\ (see also strkjv@Luke:16:27|) is on the border between the pure object clause and the indirect question (Robertson, _Grammar_, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (11:37; strkjv@14:1|) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke:5:29; strkjv@Mark:2:15; strkjv@Matthew:9:10|) and even invited himself to be the guest of Zaccheus (Luke:9:5|). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).

rwp@Luke:9:33 @{As they were departing from him} (\en t“i diach“rizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew. {Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poiˆs“men\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\poiˆs“\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\mˆ eid“s ho legei\). Literally, {not understanding what he was saying} (\mˆ\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.

rwp@Luke:14:4 @{Took him} (\epilabomenos\). Second aorist middle participle of \epilamban“\, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing. {Let him go} (\apelusen\). Probably, dismissed from the company to get him away from these critics.

rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dˆnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in strkjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro“\ for the earlier \sair“\, to clear by sweeping. Three times in the N.T. (Luke:11:25; strkjv@15:8; strkjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.

rwp@Luke:17:11 @{Through the midst of Samaria and Galilee} (\dia meson Samarias kai Galilaias\). This is the only instance in the N.T. of \dia\ with the accusative in the local sense of "through." Xenophon and Plato use \dia mesou\ (genitive). Jesus was going from Ephraim (John:11:54|) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke:9:51-56|).

rwp@Luke:17:21 @{Within you} (\entos hum“n\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in strkjv@Luke:11:20| Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' humƒs\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Matthew:23:26|) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos hum“n\ as here in strkjv@Luke:17:21|).

rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantˆsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodid“mi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; strkjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."

rwp@Luke:22:6 @{Consented} (\ex“mologˆsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg“\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \ch“ris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Luke:23:27 @{Followed} (\ˆkolouthei\). Imperfect active, was following. Verses 27-32| are peculiar to Luke. {Bewailed} (\ekoptonto\). Imperfect middle of \kopt“\, to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. "In the Gospels there is no instance of a woman being hostile to Christ" (Plummer). Luke's Gospel is appropriately called the Gospel of Womanhood (1:39-56; strkjv@2:36-38; strkjv@7:11-15, 37-50; strkjv@8:1-3; strkjv@10:38-42; strkjv@11:27; strkjv@13:11-16|). {Lamented} (\ethrˆnoun\). Imperfect active of \thrˆne“\, old verb from \threomai\, to cry aloud, lament.

rwp@Luke:24:3 @{Of the Lord Jesus} (\tou kuriou Iˆsou\). The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my _Introduction to the Textual Criticism of the New Testament_, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels.

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

rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tˆn stegˆn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia t“n keram“n\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou ˆn\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chal“si ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathˆkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klinˆ\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.

rwp@Mark:3:4 @{But they held their peace} (\hoi de esi“p“n\). Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (\agathopoie“\, late Greek word in LXX and N.T.) and doing evil (\kakopoie“\, ancient Greek word), to this man, for instance, {to save a life or to kill} (\psuchˆn s“sai ˆ apokteinai\), as in this case. It was a terrible exposure.

rwp@Mark:3:29 @{Guilty of an eternal sin} (\enochos estin ai“niou hamartˆmatos\). The genitive of the penalty occurs here with \enochos\. In saying that Jesus had an unclean spirit (verse 30|) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is \hamartˆmatos\ (sin), not \krise“s\ (judgment), as the Textus Receptus has it.

rwp@Mark:4:21 @{Not to be put on the stand?} (\ouch hina epi tˆn luchnian tethˆi;\). First aorist passive subjunctive of \tithˆmi\ with \hina\ (purpose). The lamp in the one-room house was a familiar object along with the bushel, the bed, the lampstand. Note article with each. \Mˆti\ in the Greek expects the answer no. It is a curious instance of early textual corruption that both Aleph and B, the two oldest and best documents, have \hupo tˆn luchnian\ (under the lampstand) instead of \epi tˆn luchnian\, making shipwreck of the sense. Westcott and Hort actually put it in the margin but that is sheer slavery to Aleph and B. Some of the crisp sayings were repeated by Jesus on other occasions as shown in Matthew and Luke. To put the lamp under the bushel (\modion\) would put it out besides giving no light. Songs:as to the bed or table-couch (\klinˆn\) if it was raised above the floor and liable to be set on fire.

rwp@Mark:4:26 @{As if a man should cast} (\h“s anthr“pos balˆi\). Note \h“s\ with the aorist subjunctive without \an\. It is a supposable case and so the subjunctive and the aorist tense because a single instance. Blass considers this idiom "quite impossible," but it is the true text here and makes good sense (Robertson, _Grammar_, p. 968). The more common idiom would have been \h“s ean\ (or \an\).

rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heaut“i\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tˆn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\ethe“roun ton Satanƒn pesonta\), where \pesonta\ does not mean _fallen_ (\pept“kota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egn“n\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hˆpsato t“n himati“n;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.

rwp@Mark:5:37 @{Save Peter, and James, and John} (\ei mˆ Petron kai lak“bon kai I“anˆn\). Probably the house was too small for the other disciples to come in with the family. The first instance of this inner circle of three seen again on the Mount of Transfiguration and in the Garden of Gethsemane. The one article in the Greek treats the group as a unit.

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas t“i pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothˆsetai tˆi geneƒi tautˆi sˆmeion\). strkjv@Matthew:16:4| has simply \ou dothˆsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\pep“r“menˆn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphurid“n\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).

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

rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.

rwp@Mark:15:45 @{Granted the corpse} (\ed“rˆsato to pt“ma\). This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter's field. This is the only instance when \pt“ma\ (_cadaver_, corpse) is applied to the body (\s“ma\) of Jesus, the term used in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:19:40|).

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pr“i pr“tˆi sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephanˆ\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \pr“tˆ\ in strkjv@14:12| and the plural \sabbat“n\ in verse 2|, though the singular here. {First} (\pr“ton\). Definite statement that Jesus {appeared} (\ephanˆ\) to Mary Magdalene first of all. The verb \ephanˆ\ (second aorist passive of \phain“\) is here alone of the Risen Christ (cf. \Eleias ephanˆ\, strkjv@Luke:9:8|), the usual verb being \“phthˆ\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hˆs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblˆkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Mark:16:10 @{She} (\ekeinˆ\). Only instance of this pronoun (=\illa\) absolutely in Mark, though a good Greek idiom. (See strkjv@John:19:35|.) See also verses 11,20|. {Went} (\poreutheisa\). First aorist passive participle. Common word for going, but in Mark so far only in strkjv@9:30| in the uncompounded form. Here also in verses 12,15|. {Them that had been with him} (\tois met' autou genomenois\). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples (\mathˆtai\) are meant. All these items suggest another hand than Mark for this closing portion. {As they mourned and wept} (\penthousin kai klaiousin\). Present active participles in dative plural agreeing with \tois... genomenois\ and describing the pathos of the disciples in their utter bereavement and woe.

rwp@Mark:16:18 @{They shall take up serpents} (\opheis arousin\). Jesus had said something like this in strkjv@Luke:10:19| and Paul was unharmed by the serpent in Malta (Acts:28:3f.|). {If they drink any deadly thing} (\k'an thanasimon ti pi“sin\). This is the only N.T. instance of the old Greek word \thanasimos\ (deadly). strkjv@James:3:8| has \thanatˆphoros\, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

rwp@Info_Matthew @ Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters strkjv@Matthew:5-7|, the parables in strkjv@Matthew:13|, the denunciation of the Pharisees in strkjv@Matthew:23|, the great eschatological discourse in strkjv@Matthew:24; 25|. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

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:5:42 @{Turn not thou away} (\mˆ apostraphˆis\). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord's commands (see vv.32,34,38|). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving" (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.

rwp@Matthew:6:2 @{Sound not a trumpet} (\mˆ salpisˆis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon aut“n\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apochˆ\ means "receipt." Songs:also in strkjv@6:5|.

rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tˆn phernˆn haplˆn\), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's _Vocabulary_, etc.). There are various other instances of such usage. Here and in strkjv@Luke:11:34| the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, _simplex_ in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye (\ponˆros\) may be diseased and is used of stinginess in the LXX and so \haplous\ may refer to liberality as Hatch argues (_Essays in Biblical Greek_, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24|.

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthr“pou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:11:1 @{He departed thence to teach and preach} (\metebˆ ekeithen tou didaskein kai kˆrussein\). In five instances (7:28; strkjv@11:1; strkjv@13:53; strkjv@19:1; strkjv@26:1|) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for strkjv@11:1| belongs with the preceding section. "{Commanding}" (\diatass“n\, complementary participle with \etelesen\), means giving orders in detail (\dia-\) for each of them. Note both "teach and preach" as in strkjv@4:23|. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come" (Luke:10:1|)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mark:6:30|). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabolˆ\ from \paraball“\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allˆgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:8 @{Yielded fruit} (\edidou karpon\). Change to imperfect tense of \did“mi\, to give, for it was continuous fruit-bearing. {Some a hundredfold} (\ho men hekaton\). Variety, but fruit. This is the only kind that is worth while. The hundredfold is not an exaggeration (cf. strkjv@Genesis:26:12|). Such instances are given by Wetstein for Greece, Italy, and Africa. Herodotus (i. 93) says that in Babylonia grain yielded two hundredfold and even to three hundredfold. This, of course, was due to irrigation as in the Nile Valley.

rwp@Matthew:13:13 @{Because seeing} (\hoti blepontes\). In the parallel passages in strkjv@Mark:4:12| and strkjv@Luke:8:10| we find \hina\ with the subjunctive. This does not necessarily mean that in Mark and Luke \hina=hoti\ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of _Hina_" in _Studies in Early Christianity_ (1928) edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of strkjv@Isaiah:6:9f.| which is quoted in full in v. 14f.|" (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. strkjv@John:9:41|. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form \suniousin\ is an omega verb form (\suni“\) rather than the \mi\ verb (\suniˆmi\) as is common in the _Koin‚_.

rwp@Matthew:15:18 @{Out of the mouth} (\ek tou stomatos\). Spoken words come out of the heart and so are a true index of character. By "heart" (\kardias\) Jesus means not just the emotional nature, but the entire man, the inward life of "evil thoughts" (\dialogismoi ponˆroi\) that issue in words and deeds. "These defile the man," not "eating with unwashed hands." The captious quibblings of the Pharisees, for instance, had come out of evil hearts.

rwp@Matthew:15:32 @{Three days} (\hˆmerai treis\). A parenthetic nominative (Robertson, _Grammar_, p. 460). {What to eat} (\ti phag“sin\). Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick (14:14|). Here the hunger of the multitude moves him to compassion (\splagchnizomai\, in both instances). Songs:he is unwilling (\ou thel“\) to send them away hungry. {Faint} (\ekluth“sin\). Unloosed, (\eklu“\) exhausted.

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina mˆ skandalis“men autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz“\, to angle, and that from \agkos\, a curve (so also \agkalˆ\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta pr“ton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statˆra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

rwp@Matthew:18:4 @{This little child} (\to paidion touto\). This saying about humbling oneself Jesus repeated a number of times as for instance in strkjv@Matthew:23:12|. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."

rwp@Matthew:18:34 @{The tormentors} (\tois basanistais\). Not to prison simply, but to terrible punishment. The papyri give various instances of the verb \basaniz“\, to torture, used of slaves and others. "Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds" (Vincent). {Till he should pay all} (\he“s [hou] apod“i pan\). Just as in verse 30|, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt.

rwp@Matthew:19:1 @{He departed} (\metˆren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia tˆs Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.

rwp@Matthew:21:1 @{Unto Bethphage} (\eis Bethphagˆ\). An indeclinable Aramaic name here only in O.T. or N.T. (Mark:11:1; strkjv@Luke:19:29|). It means "house of unripe young figs." It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ's coming "unto Bethphage and Bethany" as if Bethphage was reached first. It is apparently larger than Bethany. {Unto the Mount of Olives} (\eis to oros t“n Elai“n\). Matthew has thus three instances of \eis\ with Jerusalem, Mount of Olives. Mark and Luke use \pros\ with Mount of Olives, the Mount of Olive trees (\elai“n\ from \elaia\, olive tree), the mountain covered with olive trees.

rwp@Matthew:26:2 @{Cometh} (\ginetai\). Futuristic use of the present middle indicative. This was probably our Tuesday evening (beginning of Jewish Wednesday). The passover began on our Thursday evening (beginning of Jewish Friday). {After two days} (\meta duo hˆmeras\) is just the familiar popular mode of speech. The passover came technically on the second day from this time. {Is delivered up} (\paradidotai\). Another instance of the futuristic present passive indicative. The same form occurs in verse 24|. Thus Jesus sets a definite date for the coming crucifixion which he has been predicting for six months.

rwp@Matthew:26:18 @{To such a man} (\pros ton deina\). The only instance in the N.T. of this old Attic idiom. The papyri show it for "Mr. X" and the modern Greek keeps it. Jesus may have indicated the man's name. Mark (Mark:14:13|) and Luke (Luke:22:10|) describe him as a man bearing a pitcher of water. It may have been the home of Mary the mother of John Mark. {I keep the passover at thy house} (\pros se poi“ to pascha\). Futuristic present indicative. The use of \pros se\ for "at thy house" is neat Greek of the classic period. Evidently there was no surprise in this home at the command of Jesus. It was a gracious privilege to serve him thus.

rwp@Matthew:26:29 @{When I drink it new with you} (\hotan auto pin“ meth' hum“n kaimon\). This language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (_Bible Studies_, pp. 109f.) gives an instance of \genˆma\ used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.

rwp@Matthew:26:48 @{Gave them a sign} (\ed“ken autois sˆmeion\). Probably just before he reached the place, though Mark (Mark:14:44|) has "had given" (\ded“kei\) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (\philˆs“\) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (\katephilˆsen\, verse 49|), though the compound verb sometimes in the papyri has lost its intensive force. Bruce thinks that Judas was prompted by the inconsistent motives of smouldering love and cowardice. At any rate this revolting ostentatious kiss is "the most terrible instance of the \hekousia philˆmata echthrou\ (Proverbs:27:6|)," the profuse kisses of an enemy (McNeile). This same compound verb occurs in strkjv@Luke:7:38| of the sinful woman, in strkjv@Luke:15:20| of the Father's embrace of the Prodigal Son, and in strkjv@Acts:20:37| of the Ephesian elders and Paul.

rwp@Matthew:26:50 @{Do that for which thou art come} (\eph' ho parei\). Moffatt and Goodspeed take it: "Do your errand." There has been a deal of trouble over this phrase. Deissmann (_Light from the Ancient East_, pp. 125 to 131) has proven conclusively that it is a question, \eph' ho\ in late Greek having the interrogative sense of \epi ti\ (Robertson, _Grammar_, p. 725). The use of \eph' ho\ for "why here" occurs on a Syrian tablet of the first century A.D. 50 that it "was current coin in the language of the people" (Deissmann). Most of the early translations (Old Latin, Old Syriac) took it as a question. Songs:the Vulgate has _ad quid venisti_. In this instance the Authorized Version is correct against the Revised. Jesus exposes the pretence of Judas and shows that he does not believe in his paraded affection (Bruce).

rwp@Matthew:27:49 @{Whether Elijah cometh to save him} (\ei erchetai Eleias s“s“n auton\). The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (\s“s“n\) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in strkjv@John:19:34|, but what makes complete wreck of the context for in verse 50| Jesus cried with a loud voice and was not yet dead in verse 49|. It was a crass mechanical copying by some scribe from strkjv@John:19:34|. See full discussion in my _Introduction to the Textual Criticism of the N.T._

rwp@Matthew:28:12 @{They gave large money} (\arguria hikana ed“kan\). The use of the plural for pieces of silver (\arguria\) is common. The papyri have many instances of \hikana\ for considerable (from \hikan“\, to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.

rwp@Philippians:1:26 @{In Christ Jesus in me} (\en Christ“i Iˆsou en emoi\). "In Christ Jesus" as the basis for the glorying (\kauchˆma\), "in me" as the instance in point. {Through my presence} (\dia tˆs emˆs parousias\). The word so often used of the second coming of Christ, but here in its ordinary sense as in strkjv@2:12; strkjv@1Corinthians:16:17|.

rwp@Philippians:4:3 @{True yokefellow} (\gnˆsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnˆsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban“\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunˆthlˆsan moi\). First aorist active indicative of \sunathle“\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klˆmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibl“i z“ˆs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

rwp@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:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \z“on\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\ech“n\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \z“on\) present active participle of \ech“\, changing the construction with the \triton z“on\ almost like a finite verb as in verse 8|. {A face as of a man} (\pros“pon h“s anthr“pou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aet“i petomen“i\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin aut“i\). Dative case with \latreu“\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\skˆn“sei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skˆno“\, old verb from \skˆnos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' aut“n\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\skˆnai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:8:1 @{And when he opened} (\kai hotan ˆnoixen\). Here modal \an\ is used with \hote\ (used about the opening of the preceding six seals), but \hotan\ is not here rendered more indefinite, as is sometimes true (Mark:3:11; strkjv@Revelation:4:9|), but here and possibly (can be repetition) in strkjv@Mark:11:19| it is a particular instance, not a general rule (Robertson, _Grammar_, p. 973). {There followed a silence} (\egeneto sigˆ\). Second aorist middle of \ginomai\. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See strkjv@10:4|. {About the space of half an hour} (\h“s hˆmi“ron\). Late and rare word (\hˆmi\, half, \h“ra\, hour), here only in N.T. Accusative of extent of time.

rwp@Revelation:13:3 @{And I saw} (\kai\). No verb (\eidon\) in the old MSS., but clearly understood from verse 2|. {As though it had been smitten} (\h“s esphagmenˆn\). Perfect passive participle of \sphaz“\, as in strkjv@5:6|, accusative singular agreeing with \mian\ (one of the heads), object of \eidon\ understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in strkjv@5:6|. {And his death-stroke was healed} (\kai hˆ plˆgˆ autou etherapeuthˆ\). First aorist passive indicative of \therapeu“\. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero _redivivus_ even as late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in strkjv@17:10| the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14| the beast himself receives a mortal wound. {Wondered after the beast} (\ethaumasthˆ opis“ tou thˆriou\). First aorist passive (deponent) indicative of \thaumaz“\, to wonder at, to admire, as in strkjv@17:8|. For this pregnant use of \opis“\ see strkjv@John:12:9; strkjv@Acts:5:37; strkjv@20:30; strkjv@1Timothy:5:15|. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero _redivivus_. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

rwp@Revelation:17:3 @{He carried me away} (\apˆnegken me\). Second aorist active indicative of \apopher“\, to bear away, prophetic aorist. This verb is used of angels at death (Luke:16:22|) or in an ecstasy (Revelation:21:10| and here). {In the Spirit} (\en pneumati\). Probably his own spirit, though the Holy Spirit is possible (1:10; strkjv@4:2; strkjv@21:10|), without Paul's uncertainty (2Corinthians:12:2|). Cf. strkjv@Ezekiel:3:14f.; strkjv@8:3; strkjv@11:24|. {Into a wilderness} (\eis erˆmon\). In strkjv@Isaiah:21:1| there is \to horama tˆs erˆmou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \erˆmon\. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In strkjv@21:10| he sees the New Jerusalem from a high mountain. {Sitting} (\kathˆmenˆn\). Present middle participle of \kathˆmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thˆrion kokkinon\). Accusative with \epi\ here, though genitive in verse 1|. Late adjective (from \kokkos\, a parasite of the _ilex coccifera_), a crimson tint for splendour, in strkjv@Revelation:17:3,4; strkjv@18:12,16; strkjv@Matthew:27:28; strkjv@Hebrews:9:19|. {Full of names of blasphemy} (\gemonta onomata blasphˆmias\). See strkjv@13:1| for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of strkjv@13:1; strkjv@19:20|). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like \thˆrion\ (\gemonta\ accusative singular, \ech“n\ nominative singular, though some MSS. read \echonta\), construction according to sense in both instances. The verb \gem“\ always has the genitive after it in the Apocalypse (4:6,8; strkjv@5:8; strkjv@15:7; strkjv@17:4; strkjv@21:9|) save here and apparently once in strkjv@17:4|.

rwp@Revelation:18:23 @{Of a lamp} (\luchnou\). Old word (Matthew:5:15|), again in strkjv@Revelation:22:5|. {Shall shine no more at all} (\ou mˆ phanˆi\). Fifth instance in these verses of \ou mˆ\ with the aorist subjunctive, here the active of \phain“\ as in strkjv@Revelation:8:12|. It is not known whether Rome had street lights or not. {The voice of the bridegroom and of the bride} (\ph“nˆ numphiou kai numphˆs\). See strkjv@John:3:29; strkjv@Jeremiah:7:34; strkjv@16:9|. "Even the occasional flash of the torches carried by bridal processions (Matthew:25:1ff.|) is seen no more" (Swete). The sixth instance of \ou mˆ\, in verses 21-23|, occurs with \akousthˆi\ (third instance of \akousthˆi\, two in verse 22|). {Were the princes of the earth} (\ˆsan hoi megistƒnes tˆs gˆs\). For \megistƒn\ see strkjv@Revelation:6:15; strkjv@Mark:6:21|. "Thy merchants were the grandees" once, but now these merchant princes are gone. {With thy sorcery} (\en tˆi pharmakiƒi sou\). \En\ (instrumental use) and the locative case of \pharmakia\, old word (from \pharmakeu“\, to prepare drugs, from \pharmakon\, sorcery, strkjv@Revelation:9:21|), in N.T. only here and strkjv@Galatians:5:20| for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry. {Were deceived} (\eplanˆthˆsan\). First aorist passive indicative of \plana“\. These charlatans always find plenty of victims. See strkjv@Mark:12:24|.

rwp@Romans:1:14 @On {debtor} (\opheiletˆs\) see strkjv@Galatians:5:3|. {Both to Greeks and to Barbarians} (\Hellˆsin te kai barbarois\). The whole human race from the Greek point of view, Jews coming under \barbarois\. On this word see strkjv@Acts:18:2,4; strkjv@1Corinthians:4:11; strkjv@Colossians:3:11| (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture.

rwp@Romans:1:27 @{Turned} (\exekauthˆsan\). First aorist passive indicative, causative aorist, of \ekkai“\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschˆmosunˆn\). Old word from \aschˆmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hˆn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikai“thentes oun ek piste“s\). First aorist passive participle of \dikaio“\, to set right and expressing antecedent action to the verb \ech“men\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirˆnˆn ech“men pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirˆnˆn sch“men\ would mean. A good example of \sch“men\ occurs in strkjv@Matthew:21:38| (\sch“men tˆn klˆronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirˆnˆn ech“men\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirˆnˆn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikai“thentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\h“sper di' henos anthr“pou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\hˆ hamartia eis ton kosmon eisˆlthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai hout“s eis pantas anthr“pous diˆlthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' h“i pantes hˆmarton\). Constative (summary) aorist active indicative of \hamartan“\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' h“i\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

rwp@Romans:12:7 @{Let us give ourselves}. There is no verb in the Greek. We must supply \d“men heautous\ or some such phrase. {Or he that teacheth} (\eite ho didask“n\). Here the construction changes and no longer do we have the accusative case like \diakonian\ (general word for Christian service of all kinds including ministers and deacons) as the object of \echontes\, but the nominative articular participle. A new verb must be supplied of which \ho didask“n\ is the subject as with the succeeding participles through verse 8|. Perhaps in each instance the verb is to be repeated from the participle like \didasket“\ here (let him teach) or a general term \poieit“\ (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8| (\en haplotˆti\, in simplicity, for which word, see strkjv@Matthew:6:22; strkjv@2Corinthians:8:2; strkjv@9:11,13|). {He that ruleth} (\ho proistamenos\). "The one standing in front" for which see strkjv@1Thessalonians:5:12|. {With diligence} (\en spoudˆi\). "In haste" as if in earnest (Mark:6:25; strkjv@2Corinthians:7:11f., strkjv@8:8,16|), from \speud“\, to hasten. Again verse 11|. {With cheerfulness} (\en hilarotˆti\). Late word, only here in N.T., from \hilaros\ (2Corinthians:9:7|) cheerful, hilarious.

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